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Presented to the 



Hugh Anson-Cartwright 



OR * 






Ezekiel xliii. 10, II. 
The Son of Man shew the House to the House 
of Israel— shew them the Form of the House, 
and the Fashion thereof, and the Goings out 
thereof, and the Comings in thereof, and all 
the Forms thereof, and all the Ordinances 
thereof, and all the Laws thereof. 



rrinUd by Deming ^ Francig^ 

Wethersfieid . Conn. 



Courteous Reader, ^ 

I HAVE as thou by this little book mayest see 
adventured at this time, to do my endeavour to 
shew thee something of the Gospel Glory of 
Solomon's Temple ; that is, of what it, with its 
utensils, was a type of ; and as such, how in- 
structing it was to our fathers, and also is to us 
their children. The which, that I might do the 
more distinctly, I have handled particulars one 
by one, to the number of threescore and ten ; 
namely, all that of them I could call to mind, 
because, as I believe there was not one of them 
but had its signification, and so something pro- 
fitable for us to know. 

For though we are not now to worship God 
in those methods, or by such ordinances as once 
the old church did ; yet to know their methods, 
and to understand the nature ttnd signification of 
ordinances, when compared with the Gospel, 
may even now, when tliemselves (as to what 
they once enjoined on others) are dead, minister 


light to US. And hence the New-Testament 
ministers, as the Apostles, made much use of 
Old Testament language, and ceremonial insti- 
tutions, as to their signification, to help the faith 
of the godly in their preaching of the Gospel of 
Christ. • 

I may say, that God did, in a manner, tie up 
the church of the Jews to types, figures and 
similitudes, I mean to be hutted and bounded by 
them in all external parts of worship. Yea, not 
only^the Levitical law and temple, but as it 
seems to me the whole land of Canaan, the 
place of their lot to dwell in, was to them a cer- 
emonial or a figure. Their land was a type o^ 
heaven, (Heb. iii. 6, 6, 7, 8, 9, 10 ; Lev. xix. 
23, ch. xxvi. 34, 33 ; Exod. xii. 15 ; Lev. vi. 
17, ch. xxiii. 17;) their passage over Jordan into 
it, a similitude of our going to heaven by death. 
The fruit of their land was said to be uncircum- 
cised, as being at their first entrance thither un- 
clean ; in which their land was also a figure of 
another thing, even as heaven was a type of sin 
and grace. 

Again, The very land itself was said to keep 
sabbath, and so to rest a holy rest, even when 
she lay desolate, and not possessed of those to 
whom she was given for them to dwell in. 

Yea, many of the features of the then church 
of God were set forth, as in figures and shadow 
se by places, and things in that land. 


1. Ill general, she is said to be beautiful as 
Tirzah, (Song. vi. 4,) and to be comely as Je- 

In particular, her neck is compared to t!ie 
tower of David, builded for an armoury, (Song. 
iv. 4,) her eyes to fish-pools of Heshbon, by 
the gate of Bethrabbim, (chap. vii. 4,) her nose 
is compared to the toAver of Lebanon, which 
looked towards Damascus, (chap. iv. 1.) Yea 
the hair of her head is compared to a flock of 
goats, which come up from mount Gilead; and 
the smell of her garments to the smell of Leba- 
non, (ver. 11.) 

Nor was this land altogether void of shadows, 
even of her Lord and Saviour. Hence he says 
of himself, I am the rose of Sharon, and the 
lilly of the valleys, (Song. ii. 1.) Also she, his 
beloved, saith of him, his countenance is as Leb- 
anon, excellent as the cedars, (chap. v. 15.) 
What shall I say ? The two cities, Sion and 
Jerusalem, were such as sometimes set forth the 
two churches, (Gal. iv,) the true and the false, 
and their seed Isaac and Ishmael. 

I might also here shew you, that even the 
gifts and graces of the true church were set 
forth by the spices, nuts, grapes, and pome- 
granates that the land of Canaan brought forth. 
Yea, that hell itself was set forth by the valley 
of the sons of Hinmon, and Tophet, places in 


this country. Indeed, the whole in a manner 
was typical and a figurative thing. 

But I have in the ensuing discourse confined 
myself to the temple, that immediate place of 
God's worship ; of whose utensils in particular 
as I haye said, I have spoken, though to each 
with what brevity I could ; for that none of 
them are without a spiritual, and so profitable 
signification to us. 

And here we may behold much of the rich- 
ness of the wisdom and grace of God ; namely, 
that he, even in the very place of worship of 
old, should ordain visible forms and representa- 
tions for the worshippers to learn them to wor- 
ship him by. Yea, the temple itself was, as to 
this, to them a good instruction. 

But in my thus saying, I give no incourage- 
ment to any now, to fetch out their own f mcies, 
fissures, or similitudes to worship God by. 
What God provided to be an help to the weak- 
ness of his people of old, was one thing, and 
what they invented without his commandment 
was another. For though they had his blessing 
when they worshipped him with such types, 
shadows, and figures, which he hnd enjoined on 
them for that purpose, (Exod. xxxii. 35 ; 2 Kings 
xvii. 16, 17, 18 ; Acts vii. 38 — 43,) yet he sore- 
ly punished and plagued them when they woul<l 
add to these, inventions of their own. Vea, h- 


in the very act of instituting their way of wor- 
shipping him, forbade their giving, in any thing, 
way to their own humors or fancies, and bound 
them strictly to the orders of Heaven. 

Look, said God to Moses, their first great le- 
gislator, that thou make all things according to 
the pattern shewed to thee in the mount, (Exod. 
XXV. 40 ; Heb. viii. 5.) 

Nor doth our Apostle but take the same mea- 
sures, when he saith, if any man thinketh him- 
self a prophet, or spiritual, let him acknowl- 
edge that the things chat I write unto you, are 
the commandments of the Lord, 1 Cor. xiv. 37. 

When Solomon also was to build this temple 
for the worship of God, though he was wiser 
than all men, yet God trusted neither to his 
wisdom nor memory, nor to any immediate dic- 
tates from heaven to him, how he would have 
him build it. No, he was to receive the whole 
platform thereof in writing, by the inspiration of 
God. Nor would God give this platform of the 
temple, and o^ its utensils, immediately to the 
wise man, lest perhaps by others, his wisdom 
should be idolized, or that some should object 
that the whole fashion thereof proceeded of his 
fancy, only he made pretensions of divine reve- 
lation as a cover for his doings. 

Thf^rofore. I sav, not to him, but to his father 


David, was the whole pattern of it given from 
licaven ; and so by David to Solomon, his son, 
in writing. Then David, says the text, gave to 
Solomon his son, the pattern of the porch, and 
the houses thereof, and of the treasuries there- 
of, and of the upper-chambers thereof, and of 
the inner parlors thereof, and of the place of the 
mercy seat, 1 Chron. xxviii. 11. And the pat- 
tern of all that he had by the Spirit, of the 
courts of the house of the Lord, and of all the 
chamb€rs round about, and of the treasuries of 
the house of God, and of the treasuries of the 
dedicated things, (ver. 12.) Also for the cour- 
ses of the priests and Levites, and for all the 
work of the service of the house of the Lord, 
and for all the vessels of service in the house ol 
the Lord, (ver. 13.) 

Yea, moreover, he had from heaven, or by 
divine revelation, what the candlesticks were to 
be made of, and also how much was to go to 
each ; the same order and commanflment he 
also gave for the making of the tables, flesh- 
hooks, cups, basons, altar of incense ; with the 
pattern for the chariot of tW cherubims, kc. 
(ver. 14—19.) All this, saicTDavid, the Lord 
made me understand by writing by his hand upon 
me, even all the work of this pattern, (ver. 20.) 
So I say, he gave David the pattern of the tem- 
ple ; so David gave Solomon the pattern of the 
temple, and according to that pattern did Solo- 
mon build the temple, and no otherwise. 


True, all these were but figures, patterns, and 
shadows of things in heaven, and not the very 
image of the things, (Heb. viii. 5, ch. ix. 8, 9, 
23, ch. X. i.) But, as it was said afore, if God 
was so circumspect and exact in these, as not to 
leave any thing to the dictates of the godly and 
wisest of men, what, can we suppose he will now 
admit of the wit and contrivance of men in those 
things that are, in comparison to them, the hea- 
venly things themselves ? 

It is also to be concluded, that since those 
shadows of things in the heavens, are already 
committed by God to sacred story, and since 
that sacred story is said to be able to make the 
man of God so perfect in all things, (2 Tim. iii. 
15 — 17,) it is a duty in us to leave off to lean 
to common understanding, and to inquire and 
search out by that very holy writ, and nought 
else, by what and how we should worship God. 
David was for inquiring in his temple, (Psalm 
xxvii. 4.) 

And although the old church way of worship 
is laid aside to us in New Testament times, yet 
since those very ordinances were figures of 
things, and methods of worship now, we may, 
yea, we ought to search out the spiritual mean- 
ing of them, because they serve to confirm and 
illustrate matters to our understandings. Yea, 
they shew us the more exactly how the New 
and Old Testament, as to the spiritualness of the 


worship, was as one and the same ; only the Old 
was clouded with shadows, but ours is with more 
open face. 

Features to the life, as we say, set out by a 
picture, do excellently shew the skill of the ar- 
tist. The Old and New Testament had the 
shadow, nor have we but the very image ; both 
then are but emblems of what is yet behind. 
We may find our gospel clouded in their cere- 
monies, and our spiritual worship set out some- 
what by their carnal ordinances. 

Now because, as •! said, there lies, as wrapt 
up in a mantle, much of the glory of our gospel 
matters in this temple which Solomon builded, 
therefore I have made, as well as I could, by 
comparing spiritual things with temporal, this 
book upon this subject. 

I dare not presume to say, that I know I have 
hit right in every thing, but this I can sa}', I have 
endeavoured so to do. True, I have not for 
these things, fished in other men's waters, my 
bible and concordance are my only library in my 
writings. Wherefore, courteous reader, if thou 
fmdest any thing, either in word or matter, that 
thou shalt judge doth vary from God's truth, let 
it be counted no man's else but mine. Pray 
God also to pardon my fault ; do thou also lov- 
ingly pass it by, and receive what thou findest 
will do thee good. 


And for thy easier finding of any particular, I 
have in the close of the book set before thee the 
chief heads, one by one ; and. also in what page 
of the book thou mayest fiiKl them. 

Thy servant in the .Gospel, 







Where the Temple was hma. 

iple was built at Jerusalem ^a Mount 
^romETin ^^^6 threshing ^or of Ornarf, the Ju- 
busite, whereabout Abraham offered up Isaac ; 
where David mot the angel of the Lord, when 
he came with his ilfawa sword in hjis hand to cut 
off the people at Jerusalem, for the sin which 
David committed in his disorderly, numbering the 
people, Genixxii. 3, '4, 6 ; ^ 1 C'hr. xxi. 15 ; 
chap. xxii. ^B 2 Chr. iii. 1. 
There Jwiham received 
dead. ThBe the Lord wa? 
vid to take^fway the plague 
Israel agaia in mercy ; from ^W^nce also David 
gathered, that there God's temple must be built. 
This, said he, is the house of the Lord God, 
and this is the altar of the burnt-offeriDg for Is- 
rael, 1 Chroa. xxi. 28, chap. xxii. 1, chap. iii. 1. 

his Isaac from the 
intreated by Da- 
aad to return to 


This mount Moriah, therefore, was a type of 
the Son of God, the mountain of the Lord's 
house, the rock against which tlie gates of hell 
cannot prevail. 


built the Temple. 

jiMple was huilt by Solomon, a man 

peaceable pad quiet ; and that in nam6§|by na- 

ture, and in government ; for so Qod had T)efore 
(old David, namely, that such an one the builder 
•f the temple should be. 

Behold, saith he, a son shall be born unt* 
thee, who shall be ^J^MP fi|^t ; and I will 
ji;ive him rest from afW^ erflj^S vomv^ "^-^'"' 
for his name shall be called Sqlonio;". ; 
eive peice and quietness to^rael m his a.iys : 
lie shall build an house for my name, and he 
>hail be my son,^d I will be his fa'ther, 1 Chron. 
\xu. 9, 10 ; Psalm Ixii. 1 to 1. v 

As therefore rriount Moriah was ;i type ol 
Christ, as the foundation ; ^o Solomon was a 
type of him, as the builder of his chulch. The 
joount was signal, f^r-^that, thereoqjihe Lord 
God, before AbrWpam and David, did display hi< 
mercy. And as Solomon built this temple, so 
Christ doth build his house. Yea, he -• ' 
build the everlasting temple, and he shall l\ a 
the glory, Heb. iii. 3, 4 ; Zech. vi. 12, 13. 


And in that Solomon was called peaceable, 
jt was to shew, with what peaceble doctrine and 
ways Christ's house and church should be built, 
Jsa. ix. 6 ; Micah vii. 2, 3,4. 


How the Temple u^as built. 

The temple was built, not merely by the dic- 
tates of Solomon, though he was wiser than 
Ethan, Heman, Calcol, and Darda, and all men, 
I Kings iv. 31, but it was built by rules, pre- 
scribed by, or in a written word ; and, as so de- 
livered to him by his father David. 

For when David gava to Solomon, his son, a 
chapge to build the temple of God, with that 
charge he gave him also the pattern of all in 
writing ; even a pattern of thv^ porch, house, 
chambers, treasuries, parlors, &c. and of the 
place for the mercy-seat ; which pattern David 
had of God : nor would God trust his memory 
with it. The Lord made me, said he, under- 
stand in writing, by his hand upon me, even all 
the work of this pattern. Thus therefore, 
David gave to Solomon his son, the pattern of all ; 
and thus Solomon built the house of God. See 
1 Chron. xxviii. 9 to 20. 

And answerable to this, Christ Jesus, the 
builder of his own house, whose house are we, 
( build his holv habitation for him to dwell in : 

IG Solomon's texMpli: 

even according to the commandment of God the 
Father. For, saith he, I have not spoken of 
myself, but the Father which sent me, he gave 
me a commandment what I should speak. And 
hence it is said, God gave him the revelation. 
And again, that he took the book out of the hand 
of him that sat on the throne ; and so acted as to 
the building up of his church, John xii. 49 ; 
Rev. i. 1. chap. v. 7. 


Of what the Temple ni'as built. 

The materials with which the temple was 
built, were such as were in their own nature 
common to that which was left behind ; thinrr'^ 
that naturally were not fit to be laid without i r 
to be laid on so holy a house. And this shew-, 
that those of whom Christ Jesus designs to build 
his church, are by nature no better than others. 
But as the trees and stones of which the temple 
was built, Avere first hewed and squared' before 
they were fit to be laid in that house ; so sinners, 
of which the church is to be built, must first be 
fitted by the word and doctrine, and then fitly 
laid in their place in the church. 

For though, as to the nature, there is no dif- 
ference betwixt those made use of to build God's, 
house with, yet by grace they differ from oth- 
ers ; even as those trees and stones that ar*» 


hewed and squared for building, by art, are made 
to differ from those which abide in the wood or 

The Lord Jesus, therefore, while he seeketh 
materials wherewith to build his house, he find- 
eth them the clay of the same lump that he re- 
jecteth and leaves behind, St. John v. 40. (Are 
we better than they ? No, in noway, Rom. iii. 
chap. ix. N^y, I think, if any be best, it is they 
which are left behind.) He came not to call the 
righteous, but sinners to repentance, Mark ii. 
17. And indeed, in this he doth shew both the 
greatness of his grace and workmanship ; his 
grace, in taking such, and his Avorkmanship, 
in that he makes them meet for his holy habita- 

This the current of scripture maketh mani- 
fest. Wherefore it is needless now to cite par- 
ticulars ; onl}'- we must remember, that none are 
laid in this building as they come out of the 
wood or pit ; but as they first pass under the 
hand and rule of this great builder of the temple 
of God. 


n^o was to fell those Trees, and to dig those 
Stones with which Solomon built the Temple. 

As the trees were to be felled, and stones to 
be digged, so there was for that matter select 
workmen appointed. i' ' 


These were not of the sons of Jacob, nor ol' 
the house of Israel ; they were the servants of 
Hiram, king of Tyre, and the Gibeonites, name- 
ly, their children, that made a league with Josh- 
ua, in the day that God gave the land of Canaan 
to his people, Joshua ix. 22 to 28 ; 1 Kings v. ; 
2 Chron. xxvii. 28. 

And these were types of our gospel-ministers, 
who are the men appointed by Jesus Christ to 
make sinners, by their preaching, meet for the 
house of God. Wherefore, as he was famous 
of old, who was strong to lift up his axe upon 
the thick boughs, to square wood /or the building 
of the temple ; so a minister of the gospel now is 
also famous, if much used by Christ for the con- 
verting of sinners to himself, that he may build 
him a temple with them, Psal. vii. 4,5,6; Rom. 
xvi. 7. 

But why, may some say, do you make so home- 
ly a comparison ? 

I answer, because I believe it is true ; for it 
is grace, not gifts, that makes us sons and the be- 
loved of God. Gifts make a minister ; and as a 
minister, one is but a servant to hew wood and 
draw water for the house of my God. Yea, 
Paul, though a son, yet counted himself not a son, 
but a servant, purely as he was a minister, a ser- 
vant of God, a servant of Christ, and a servant 
of the church, and your servant for Jesus' sake. 
Tit. i. 1 ; Rom. i. f ; 2 Cor. iv. 5. 

A man then is a son, as he is begotten ;ind 
born of God to himself, and a servant, as he i' 


.c,iftcd for work in the house of his father ; and 
though it is truth, the servant may be a son, yet 
he is not a son, because he is a servant. Nor 
doth it follow, that because all sons may be ser- 
vants, therefore all servants are sons : no, all the 
servants of God are not sons ; and therefore, 
when time shall come, he that is only a servant 
here shall certainly be put out of the house, 
even out of that house himself did help to build. 
The servant abideth not in the house for ever : 
the servant that is he that is only so, Ezek. xlvi. 
16, 17 ; Johnviii. 35. 

So then, as a son, thou art an Israelite, as a 
servant, a Gibeonite. The consideration of this 
made Paul start ; he knew that gifts made him 
not a son, 1 Cor. xii. 28, to 31. chap. xiii. 1, 2. 

The sum then is, a man may be a servant and 
a son ; a servant, as he is employed by Christ in 
his house for the good of others ; and a son, as 
he is a partaker of the grace of adoption ; but 
all servants are not sons. And let this be ;i caution 
and a ciill to ministers to do all acts of service 
for God, and in his house, with reverence and 
godly fear. And with all humihty, let us desire 
to be partakers ourselves of that grace we preach 
to others, 1 Cor. ix. 35. 

This is a great saying, and written perhaps to 
keep ministers humble : And strangers shall 
stand and feed your flocks, and the sons of the 
alien shall be your ploughman and your vine- 
dressers, Isa. Ixi. 5. 

To be a ploughman here is to be a preacher ; 


;ind to be^a vine-dresser here is to be a preacli- 
vr, Luke ix. 59, to 62. 1 Cor. ix. 27. Matt. ii. 1. 
2, 3, 4, 8. chap. xxi. 28. 1 Cor. ix. 7. 

And if he does his work wilhngly, he has a 
reward ; if not, a disposition of the gospel is com- 
mitted to him, and that's all, 1 Cor. ix. 17. 


In what condition the Timber and Stones "wert. 
when brought to be laid in the Building of the 

The timber and stones with wliich the temple 
was built, were squared and hewed in the wood 
or pit ; and so there made every way tit for the 
work, even before they were brought to the 
place where the house should be set up : So 
that there was neither hammer nor axe, nor any 
tool of iron heard in the house while it was 
building, 1 Kings vi. 7. 

And this shews, <is was said before, that the 
materials of which the house was built, were 
(before the hand of the workman touched them,) 
as unfit to be laid in the building, as were those 
that Avere left behind ; consequently that them- 
selves, none otherwise, but by the art of others; 
were made fit to be laid in this building. 

To this our New-Testament temple answers ; 
For those of the sons of Adam who are counted 
worthy to be laid in this building, are net by 


nature, but by grace, made meet for it y not by 
their own wisdom, but by the \Vord of God. 
Hence he saith, I have hewed them by the 
prophets. And again, ministers are called God's 
builders and labourers even as to this work, Hos. 
vi. 5 ; 1 Cor. iii. 10 ; 2 Cor. vi. 1 ; Col. i. 28. 

No man will lay trees as they come from the 
wood, for beams and rafters in his house ; nor 
stones, as digged in the walls. No, the trees 
must be hewed and squared, and the stones sawn 
and made fit, and so be laid in the house. 

Yea, they must be so sawn, and so squared, 
that in coupling they may be joined exactly ; else 
the building will not be good, nor the workman 
have credit of his doings. 

Hence our gospel-church, of which the tem- 
ple was a type, is said to be fitly formed ; and 
that there is a fit supply of every joint for the 
securing of the whole, 1 Pet. iii. 6 ; Eph. iv. 
20, 21. chap. iv. 16 ; Col. ii. 19. 

As they therefore build like children tlmt 
build from the wood, as it comes from the wood 
or forests, and with stones, as they come from 
the pit ; even so do they who pretend to build 
God an house of unconverted sinners, unhewcd, 
unsquared, unpolished. Wherefore, God's work- 
men, according to God's advice, prepare their 
work without, and make it fit for themselves in 
the field, and afterwards build the house, Pro v. 
xxiv. 27. 

Let ministers therefore look to this, and take 
heed, lest instead of making their notions stoop 


to the word, they make the scriptures etoop i > 
their notions. 


Of the Foundation of the Temple. 

The foundation of the temple is that upon 
which it stood ; and it Wiis two-fold : First, 
The hill Moriah, and then those great stones 
upon which it was erected. This hill Moriah, 
as was said before, did more properly typify 
Christ. Hence Moriah is called the mountain 
of the house, it being the rock upon which it built. These great stones, called founda- 
tion-stones, were types of the prophets and 
apostlos. Matt. xvi. 18 ; Ephes. ii. 20, 21 ; Heb. 
xi. 10. 

Wherefore these stones were stones of the 
biggest size, stones of eightcubits, and ston?sof 
ten cubits, 1 Kings vii. 10. 

Now, as the temple had this double founda- 
tion, so we must consider it respectively and dis- 
tinctly ; for Christ is the foundation one way, 
the prophets and apostles, a foundation another. 
Christ is the foundation personally and merito- 
riously,' but the prophets and apostles by doc- 
trine, ministerially. The church then, which i> 
God's New-Testament temple, as it is said to be 
built on Christ the foundation ; so none other i> 
the foundation but he. 1 Cor. iii. 11.12. But y- 


It iis said to be built upon the apostles, so it is 
said to have twelve foundations, and must have 
none but they, Rev. xxi. 14. 

What is it then ? Why, we must be built upon 
Christ, as he is our priest, sacrifice, prophet, 
king and advocate ; and upon the other, as they 
are infallible instructors and preachers of him ; 
not that any may be an apostle, that so shall es- 
teem of himself, nor that any other doctrine be 
administered, but what is the doctrine of the 
twelve ; for th?.y arr; set forth as the chief and 
last. These are also they, as Moses, which are 
toA)ok over all the building, and to see that all 
irrihis house be done according to the pattern 
slitewed to them in the mount, Exod. xxxix. 43 ; 
John XX. 21, 22, 23 ; 1 Cor. iii. 9, chap. iv. 9. 

Let li^then keep these distinctions clear, and 
not put^ apostle in the room of Christ, nor 
Christ in the place of one of those apostles. 
Let none but Christ be the high-priest and sacri- 
fice for your souls to God; and none but that 
doctrine which is apostolical, be to you as the 
mouth of Christ, for instruction to prepare you, 
and to prepare materials for this temple of God. 
and to build upon them this foundation. 


Oj the Richness of the Stones rvhich were laid for 
the FovAidation of the Temple. 

These foundation stones, as they were great 


Fo they were costly stones ; though as I said, oi 
themselves, of no more Avorththan any of their 
nature that were left behind. Their costhness 
therefore lay in those additions which they re- 
ceived from the king's charge. 

First, In that labor which was bestowed upon 
them in sawing, squaring and carving : for the 
servants, as they were cunning at this work, so 
they bestowed much of their art and labor upon 
them, by which they put them into excellent 
form, and added to their bigness, glory and beau- 
ty, fit for stones upon which so goodly a fa- 
bric was to be built. f 

Secondl}^ These stones, as they were tlTO^ 
wrought within' and without, so, as it seems io 
me, they were inlaid with other stones more pre- 
cious than themselves : inlaid, I say, with stone 
of divers colours. According as it is written , 
I will lay the foundation with sapphires, Isa. liv. 
11.. ^ Not that the foundations were sapphires, 
but they were laid, inlaid with them ; or as hv 
saith in another place, they were ado|nedwith 
goodly stones and gifts, Luke xxi. 5. .,' • 

This is still more amplified, where it is wrft- 
ten of the New Jerusalem (which is still the 
testament-church on earth, and so the same in 
substance with what is noAv ;) The foundations 
of the wall of the city, said he, were j>;arnishcd 
with all manner of precious stones. Rev. xxi. 
19. True, these there are called the » Dnda- 
lions of the wall of the city, but it hai^^respect 
to the matter in hand ; for that whilKis be- 


lore called a temple, for its comparative small- 
ness, is here called a city, for, or because of 
its great increase ; and both the foundations 
of the wall of the city, as well as of the tem- 
ple, are the twelve apostles of the Lamb, Rev. 
xxi. 14. 

For these carvings and inlayings, with all 
other beautifications, were types of the extra-. 
Ordinary gifts and graces of the apostles. Henccx 
the apostle calls such gifts signs of apostleship, 
Rom. XV. 19 ; 2 Cor.xii. 21 ; Heb. ii.4. For as 
the fouiidation stones of the temple were thifs 
gariished, so were the apostles beautified wi<h 
a dail, gifts and graces peculiar to themselves. 
Hence he' says, first, apostles ; for that they 
were i^tst and chief in the church of Christ, 1 
Cori xiil28. 

ISfill" vire these stones only laid for a founda- 

i tion ;bfoi^e temple, the great court, the inner 

'•court, as also the porch of the temple, had round 

about them, three rows of those stones for their 

foundation, 1 Kings vii.l. 

ifignifying, as seems to me, that the more out- 
ward and" external part, as well as that more in- 
ternal worship to be performed to God, should 
be grounded upon apostolical doctrine and ap- 
pointments,.^ Cor. iii. 10, 11, 12 ; 2 Thess. ii. 
15^ chap. iii. 6 ; Heb. vi. 1, 2, 3, 4. 



Which Way the Face or Front of the Temple 

1 . The temple was built with its face or front 
towards the east, and that perhaps, because the 
Glory of the God of Israel was to come from 
the way of the east into it, Ezek. xlvii. 1, 2, 3, 
4, chap. iv. 1 . Wherefore, in that its front stood 

ov/ards the east, it maybe to shew, that the tnK 
i^ospel church \vould have its eye to, and expec 
ation from the Lord. We look, said Paul, but 
Avhither ? We have our conversation, sai(! he, 
ill heaven, from whence our expectation is. 2 
Cor. iv. 18 ; Phil. iii. 20, 21 ; Psal. Ixii. 5. 

2. It was also set with its face toTipirds the 
east, to keep the people of God froi 
ting idolatry, to wit, from worshipi^ 
of heaven, and the sun, whose rising is 
east. For, since the face of the ter 
towards the east, and since the wc 
were to worship at, or with their face 
the temple, it follows, that both in theii* going t( 
and worshiping God towards that place, the; 
luces must be from, and their backs towards th( 
Hun. The thus building of the temple therefore 
was a snare to idolaters, and a proof of the zer ' 
of those that were the true Avorhippers ; as al- 
to this day, the true gospel instrcuted worship o 
Je.sus Christ is : hence he is said to idolaters. • 


he a snare and a trap, but to the godly a glory, 
Isa. viii. 14, chap. ix. 19. 

3. Do but see how God catched the idola- 
trous Jews by this means in their naughtiness. 
And he brought me, said the prophet, into the 
inner court of the Lord's house ; and behold, 
at the door of the temple of the Lord, even be- 
tween the porch and t^e altar, were about five 
and twenty men, with their backs towards the 
temple of the Lord, and their faces towards 
the east, Ezek. viii. 16. It was therefore, as 1 
said, set with its face towards the east, to pre- 
vent false worshippers, and detect idolaters. 

4. From the east also came the most blasting: 
winds, winds that are destructive to man and 
beast, to fruit and trees, and ships at sea, Exod. 
X. 13 ; Job xxvii. 21 ; Ezek. xvii. 10, chap. xix. 
12 ; PsaL xlviii. 7 ; Ezek. x. 12. 

I say, the east v/ind, or that which comes 
from thence, is the most hurtful ; yet you sec 
the temple hath set her face against it, to shew, 
that the true church cannot be blasted or made 
to turn back by any affliction. It is not east 
winds, nor none of their blastings, that can 
make the temple turn about. Hence he saith, 
That Jacob's face shall not wax pale. And 
again, I have made thy face strong against their 
faces, and that the gates of hell shall not prevail 
against it, Isa. xxix. 22 ; Ezek. iii. 8 ; Matt, 
xvi. 18. 

5. It might be also built with its face towards 
the east, to shew, That the true church looketh. 


as before I hinted, for her Lord and king from 
heaven, knowing that at his coming he will bring 
healing in his wings : For from the east he will 
appear when he comes the second time, with- 
out sin unto salvation, of which the sun gives 
a memento in his rising there every morning. 
For as the lightning cometh out of the east, and 
shineth unto the west ; so shall also the com- 
ing of the son of man be, Mai. iv. 2 ; Heb. ix. 
28 ; Col. iii. 3 ; 2 Pet. xi. 12, 13, 14 ; Matt. 
xxiv. 27. 

6. Christ, as the north pole, draws those 
touched with the loadstone of his word, with 
the face of their souls towards him, to look for, 
and hasten to his coming. And this also is sig- 
nified by the temple standing with its face to- 
wards the east. 

Of the Courts of the Temple. 

I perceive that there were two courts belong- 
ing to the temple. The first was called the out- 
ward court, Ezek. xl. 17, chap. xlvi. 21. 

1. This was that into which the people of 
necessity first entered, when they went to wor- 
ship in the temple ; consequently that was it, in 
and by which the people did first shew their de- 
sires to be worshippers of God. And this an- 
swers to those badges and signs of love to 


religion, that people have in face or outward ap- 
pearance, Matt. XXV. 27 ; 2 Cor. x. 7. 

2. In this, though here may sometimes be 
truth, yet oftener lies and dissimulation ; where- 
fore commonly an outward appearance is set in 
opposition to faith and truth, as the outward is 
in opposition to the inner court, and the out- 
ward to the inward man, and that is when it is 
by itself, for then it profits nothing, Rom. ii. 28 ; 
l"Cor. xiii. 1,2, 3 ; 2 Cor. v. 12. 

3. Hence, though the outward court was 
something to the Jews, because by outward bod- 
ies they were distinguished from the Gentiles ; 
yet to us it is little, for now he is not a Jew" 
who is one only outwardly ; therefore all the 
time of the beast's reign, this court is given to 
be trodden under foot ; for, as I said, outward 
show will avail nothing when the beast comes 
to turn and toss up professors with his horns, 
Rev. xi. 12. 

4. But as there was an outward, so there was 
an inner court ; a court that stood nearer to the 
temple, and so to the true practical part of wor- 
ship, than that inAvard court did, Ezek. x. 13, 
chap, xlvii ; 1 Kings vi. 36. 

5. This inner court is that which is called 
the court of the priests, because it is that in 
which they boiled the trespass offerings, and in 
which they prepared the sin offering for the peo 
pie, 2 Cor. iv. 9 ; Ezek. xlvi. 2(T. 

6. This court therefore was t]^. place of prac- 
rir<^ .-.^^r. A^ pi-oparation to appjp' before God,, 


which is the first true token of a sincere and hon- 
est mind. Wherefore here, and not in the out- 
ward court, stood the great brazen altar, which 
was a type of Christ, by wliom alone the true 
worshippers made their approach with accep- 
tance unto God. Also here stood the brazen 
scaffold, on which the king kneeled when he 
prayed for the people, a type of Christ's pray- 
ers for his when he was in the world, 1 Kings ii ; 
2 Chron. vi. 13 ; John xiii. 17. 

7. Wherefore this court wjis a type of prac- 
tical worship, and so of our praying, hearing, 
and eating before God. There belonged to this 
court several gates, an east, a south, and a north 
gate ; and when the people of the land went in- 
to this court to worship, they were not to go out 
at the gate by which they came in, but out of the 
gate over against it, to shew that true chris- 
tians should persevere right on, and not turn 
back whatever they met with in the way. He 
that entered in by the way of the north gate to 
worship, shall go out by the way of the south 
gate ; and he that entereth in by the way of the 
south gate, he shall not return by the way of the 
gate whereby he came in, but shall go over 
against it, Ezek. xlvi. 9. 

8. These courts was places of great delight 
to the Jews, as both feigned and sincoi'e profes- 
sion is to those that practice therein. Where- 
fore when the Jews did enter into these, they 
did use to do it with praise and pipe, as do both 
hypocrites and sincere ones. So then when a 


(lum shall tread in both these courts, and shall 
turn what he seems to be, into what he should 
be in reality ; then, and not till then, he treads 
them as he should ; for then he makes the out- 
ward court, and his treading there, but a passage 
to that which is more inward and sincere. But 
he that stays in the outward one is but such an 
one as pleases not God, for that he wants the 
practice of what he professes with his mouth. 


Of the great Brazen Altar that stood in the Inner 
Court of the Temple. 

In the inner court, stood the great brazen altar 
which Solomon made ; this is evident, for that 
when he kneeled up the scaffold, there to pray, 
he kneeled before this altar : See Expd. xl. 6, 
29 ; 2 Chron. vi. 13 ; 2 Kings xvi. 14*; Jqel ii. 

2. This altar seems to be placed about the 
middle of this court, over against the porch of 
this house ; and between it and the temple was 
the place where Zachariah was slain. This altar 
was called the altar of burnt offering ; and there- 
fore it was a type of Christ in his divinity ; for 
Christ's body was our true burnt olfering, of 
which the bodies of the sac rifled beasts was a 
type.. Now that altar upon which his body was 
offered, was his divinity or godhead ; for that, 
and that only, could bear up that offering in the 

whole of its sufferings ; and that therefore, and 
that only was to receive the fat, the glory. 
Hence it is said, he, through the Eternal Spirit, 
offered himself without spot to God, Heb. ix. 14. 

3. Foi' Christ is priest, and sacrifice, and altar, 
and all. And as a priest he offered, and as a 
sacrifice he suffered, and as God he supported 
his humanity, in that suffering of all the pains it 
underwent. Gal. i. 4, ch. ii. 20 ; 1 Pet. iii. 18 ; 
Heb. ix. 14. 

4. It was then Christ's godhead, not the tree, 
that was the altar of burnt ofl'ering ; or that by 
which Christ offered himself an offering and a 
sacrifice to God for a sweet smelling savour. 

6. That it was not the tree is evident, for that 
could not sanctify the gift, to wit, his body ; but 
Christ affirmeth, that the altar sanctifieth the 
gift : and by so saying, he affirmeth, that the altar 
on which he offered his offering, was greater 
than the offering itself, Matt, xxiii. 19. 

Now the body of Christ was the gift, for so 
he saith, I give my flesh for the life of the world, 
John vi. 

But now what thing is that which is greater 
than his body, save the altar his Divinity, on 
which it was offered ? The tree then was not 
the altar which sanctified this gift, to moke it of 
Tirtue enough to make reconciliation for iniquity, 
John vi. 15, ch. xvii. 19 ; Heb. xi. 14 ; Col. i. 

Now^, since this altar of burnt offerings wa« 


thus placed in the inner court, it teacheth us 
several things. 

First, That those that come only into the out- 
ward court, or that rest in a bare appearance of 
Christianity, do not by so doing come to Jesus 
Christ, for this altar stands not there. Hence 
John takes notice only of the temple and this 
altar, and them that worship therein, and leaves 
out the outward court, and so them that come 
no farther. Rev. xi. 1,2; 

Secondly, This teaches us also, that we are 
to enter into that temple of God by blood. The 
altar, this altar of burnt offering, stood as men 
went into the temple ; they must go by it, yea, 
there they must leave their offering, and so go 
in and worship, even as a token that they came 
thither by sacrifice and by blood. 

Thirdly, Upon this altar, Solomon, at the ded- 
ication of the temple, offered thousands, both of 
oxen and of sheep, to signify surely the abun- 
dant worth and richness that would be in the 
blood of Christ to save, when it should be shed 
for us ; for his blood is spoken of with an how 
much more. For if the blood of bulls and goats 
and the ashes of an heifer sprinlding the un- 
clean, sanctifieth to the purifying of the liesh, 
how much more, shall the blood of Christ, who 
through the Eternal Spirit offered himself with- 
out spot to God, purge your consciences from 
dead works, to serve the living God, Heb. xi. 
14 ; Chron. vii. 6—8 ; Heb. x. 11, 12. 

Let us then not dare to stop or stay in the out- 


ward court, for there is not this altar ; nor Ic! 
us dare when we come into this court, to be 
careless whether we look at this altar or no ; 
for it is by blood we must enter. For without 
shedding of blood there is no remission. Let 
us always then, when we come hither, wash 
our hands in innocency, and so compass this altar. 
For that by Christ, who is the altar indeed, we 
are reconciled to God. This is looking to Jesus, 
this is coming to God by him, of whom this altar 
and the sacrifice thereon was a type. 


Of the Pillars that u^ere before the Porch of the 

There were divers pillars belonging to the 
temple. But in this place we are confined to 
speak of only two ; namely, those wliich stood 
before the temple. 

These pillars stood before the porch or en- 
trance into the temple, looking towards the altar, 
the court, and them that were the worshippers 
there ; also they were a grace and a beauty to 
the front of the house. 

1. These pillars stood, one on the righthand, 
imd the other on the left, at the door of the 
porch of the temple ; and they had names given 
them (you may be sure,) to signify something. 
The name ©f that on the righthand wa? Jachin, 

Si-miTUALiZLa. So 

(God shall establish ;) and the name of that on 
the lefthand was Boaz, (in it is strength), 1 Kings 
vii. 21 ; 2 Chron. iii. 17. 

2. These two pillars were types of Christ's 
apostles, of the apostles of circumcision, and of 
the uncircumcision. Therefore the Apostle 
Paul also called them pillars, Gal. ii, and saith, 
that the pillar on the righthand was a type of 
himself and his companions, who were to go to 
the uncircumcised, and teach the Gentiles the 
way of life. When James, Cephas, and John, 
who seemed to be pillars, perceived the grace 
that was given unto me, they gave me and Bar- 
nabas the righthand of fellowship, that we should 
go unto the heathen, and they unto the circum- 
cision. Gal. ii. 9. So then, these two pillars 
were types of these two orders of the Apostles 
in this their divers service for God. 

3. And that Paul and Barnabas was signified 
by those on the righthand, to wit, to be the 
Apostles of the Gentile^^jOie sheweth again, 
where he saith, I am the ^piister of Christ to 
the Gentiles, ministering the |race ojf God, that 
the offering up of the Gentiles might be accep- 
table, being sanctified by the Holy Ghost, Rom. 
xi. 13, chap. xv. 16. f 

4. And smce the name of this pillar was Ja- 
cliin, (God shall establish,) as it sheweth that 
opposition shall attend it ; so also, that God 
would bless his word preached by them to the 
Ocndles, to the conversion cf numbers of them, 
nuiuger all the opposition of the enemy 

5. This is further implied, for that they were 
made of brass ; as he saith of the Propliet, I 
have made thee a fenced brazen wall, an iron 
pillar ; and their fighting against thee shall noth- 
ing at all prevail. Wherefore Paul says of him- 
self, I am set for the defence of the Gospel, that 
tlie truth thereof might continue with you, Phil, 
i. 17 ; Gal. ii. 5. 


Of the Height of these Pillars that thus stood he- 
fore the Porch of the Door of the Temple. 

The pillars were eighteen cubits high a-piece. 
and that is as high, yea, as high again as the 
highest giant that ever we read of in the world : 
for the highest of which we read, was but six 
cubits and a span. 

True, the bedstead of Og was nine cubits 
long, but I trow, th^pgiant himself was shorter, 
Deut. iii. 11 ; 2 Chron. iii. 16. But put the 
longest to the longest, and set the one upon the 
shoulders of the other, and yea, each pillar was 
higher thlh they. 

We have now, as I know of, but few that re- 
main of ^ip remnant of the giants, and though 
they boast as if they were higher than Agag, 
yet these pillais are higher than they. 

These pillars are the highest ; you may equal 
them, and an inch above is worth an ell bejow. 


The height therefore of these pillars is to shew 
us what high dignity God did put upon those of 
his saints whom he did call to be apostles of the 
Lamb ; for their office and call thereto is the 
highest in the church of God. These men, I 
say, were made thus high by their being cast in 
such a mould. Of that-which added yet further 
to their height, Ave will speak anon. We only 
speak now of the high call, by which they, and 
only they, were made capable of apostolical au- 

The apostles were sent immediately ; their 
call was extraordinary, their office was univer- 
sal, they had alike power in all churches, and 
their doctrine was infallible ; Acts xxvi. 16 ; 
1 Cor. ix. 1 ; Gal. i. 1 ; John i. 1, 2, 3 ; John ii. 

And what can our pretended giants do or say 
in comparison of these ? The truth is, all oth- 
er men to these, are dwarfs, are low, dark, 
weak, and beneath, not only as to call and office, 
but a!so as to gifts and graces. This sentence, 
Paul "an apostle of Jesus Christ," drowneth 
all. What now are all other titles of grandeur 
and greatness, when compared with this one sen- 
tence ? 

True, the men were but mean in themselves ; 
for what is Paul or Apollos, or what was James 
or John ? Yet by their call to that office, they 
.were ' made highest of all in the church. 
Christ did raise them eighteen cubits high, not 
in conceit, for so there are many higher than 


they, but in office, and calling, and divine au- 

And observe it, these stand at the door, at 
the entering into the temple of God, at which 
they enter thctt go in thither to worship God, 
to shew that all right worship, and that which 
will be acceptable to God, is by, or according to 
their doctrine. 


Of the Chapiters of the Pillars of the Temple. 

There were also two chapiters made for the 
pillars of the temple, for each one ; and they 
were five cubits high a-piece. These^were for 
the adorning of the pillars ; and therefore were 
types and shadows of that abundance of grace 
which God did put upon the apostles after the 
resurrection of our Lord. Wherefore, as he 
saith here, the chapiters were upon the pillars ; 
so it saith, that great grace was upon all the 
apostles, Acts iv. 33. 

These chapiters had belonging to them, a 
bowl made pommel-fashioned, and it was placed 
upon the head of them, perhaps to signify 
theii aptness to receive, and largeness to con- 
tain the dew of heaven, that shadow of the 
doctrine of the gospel, which doctrine, as the 
chief, were to receive, and hold forth to the 
world for ik^'iT 99i;iv#r«iop. H«nct, as tke 


bowls were capable to receive the dew of 
heaven, these are said to receive grace and 
apostleship, for obedience to the faith among all 
nations for his name, Rom. i. 6 ; 1 Kings vii. 
16, 42 ; 2 Chron. iv. 12 ; Deut. xxxii. 1 ; 
Rom. XV. 29. 

There was also upon these chapiters a net- 
work, or nets, like unto chequer-work, which 
still added to their lustre. These nets were 
they which showed for what intent the apostol- 
ical office was ordained ; namely, that by their 
preaching they might bring many souls to God. 
And hence Christ calls them fishermen, saying, 
ye shall catch men, Matt, iv, 19, chap. i. 17 ; 
Lukev. 10 ; 2 Cor. xii. 16. 

The world is compared to a sea, men to fish- 
es, and the gospel to a net, Ezek. xlvii. 10 to 
14 ; Matt. xiii. 47, 48, 49, 60. As therefore 
men catch fish with a net, so the apostles caught 
men by their word ; which word, as I told you, 
to me signified this net work upon the top of 
these pillars. See therefore the mystery of 
God in these things. 


Of the Pomegranates adjoined to these A''ets on 
£■ the Chapiters. 

There was also joined to these nets upon the 
top of these pillars, pomegranat«i in abundance, 

40 Solomon's -iLJirLL 

four hundred for the net work. Pomegraiidit-. 
you know, are beautiful to look on, pleasant to 
the palate, comfortable to the stomach, and 
cheering by theii; juice, 1 Kitogs vii. 42 ; Song 
iv. 3, ch. viii. 2, cE« iv. 13, (^;>^* 11, ch. vii.l2. 
There was to be two rows ol^jfc pomegranates 
for one net work,' and so twqMws of them for 
the other. : ' J 

And this was to she\V, that tffl net of the gos- 
pel is not an emptf thinjr, but i'=!Hr.flTri||ntly bait- 
ed with such \ 'AliN^he 
world to be cad 
sound of words, bu 
is, baited with pomcL,.. 
cellent things. Hence ii 
of the kingdom, and tho ^w. ,.v . 
God ; because it is, as it were, biii 
and glory, that sinners may be allutt «i. 
be taken with it to their eternd salvafti 
xxiv. 14 ; Acts xx. 24. 

Grace and glory, grace and glory !. 'J 
the pomegranates with which the wgrdjjl. lio 
gospel is baited, that sinners may be^fitfSfci ; ml 
saved thereby. The argument of old ^ 
;ind honey, that was, I say, the alluring 
which Moses drew six hundred thousand 
Egypt, into the wilderness of old, Exod. 
But behold, we haye pomegranates ; two 
of pomegranates ; grace and a kingdom is 
bait of the holy gospel ; no wonder then, if 
when men of skill did cast this net into the sea, 
such numbers of tish have been caught, even 

is thW 


by one sermon, Acts ii. Th^y baited their nets, 
which taking things, things taking to the eye and 

Nets are only instruments of death, but the 
nets of the gosp^||!bth catch to draw from death, 
wherefore this wPs contrary ; Hfe and immor- 
tahty is broughtWpight through this. No mar- 
Tel then if menjie so glad, and that for glad- 
ness they leap »e fishes in a net, when they 
see themselves Mtched in this drag of the holy 
gospel of the S^n of God. They are catched 
from death and hell, catched to live with God in 


Of the CJiains that were upon those Pillars that 
stood before the Temple. 

As there were nets to catch, and pomegran- 

^ ates to bait, so there were chains belonging to 

t these' chapiters on these pillars. And he made 

chains, as an oracle, and put them upon the head 

of the chapiters, 2 Chron. iii. 16. 

But what were these chains a type of ? I an- 
swer, they were (perhaps) a type of those bonds 
which attend the gospel, by which souls were 
taken and tied fast to the horns of the altar. 
Gospel grace, and gospel obligations, are ties 
and binding things ; they can hold those that are 
entangled by the word. Love is strong ag 

42 SOLOMl... - .^..I'LL 

death : bands of lovje, and the cords of a man, 
and chains take hold on them that are taken b^ 
the gospel, Hos. xi ; Song viii. C. 

But this strength to bind lieth not in outward 
force, but in a sweet constraint, by virtue of the 
displays of undeserved lovCk^^, The love of 
Christ, constraineth us, 2 CohtV. Wherefore, 
as you find the nets, so the drains had pome- 
granates on them. And he niiade an hundred 
pomegranates, and put them u^on tl^e chains, 
2 Chron. iii. 16. The chains then 1^ baits 
as well as the nets, to shew the ban(lR)f the 
gospel are irresistable goodnesses ; ^uch, with 
which men love to be bound, and .^uch as thoy 
pray they may be held fast by. lie binds hi 
foal to the vine, his saint unto liis Savioin- Ho 
xlix. 11. 

By these chains, there is therefor* 
what strength there is in gospel cli 
once the adder doth but hear them ; n 
was yet able to resist them, that did 
knoii' the meaning of them. They are tiii^ii 
to make poor men obedient, and tliat in vvui 
and deed. 

These chains were such as was in the oracle, 
to shew that gospel bonds are strong, as 
joys of heaven, and as the glories there, ci 
make them chains, as in the oracle as in 
'most holy place. It is heaven that binds sinne 
on earth, to the faith and hope of the gospel of 






Of the Lilly-xuork which was upon the Chapiters 
that were upon these Pillars of the Temple. 

These pillars were also adorned with lilly 
work, as well as with pomegranates and chains. 
Chapiters also which were upon the top of the 
pillars were of lilly work ; so was the work 
of the pillars finished. See 1 Kings vii. 19,20. 

This lilly work is here put in oa purpose, even 
to shew us how far off chose that were to be the 
true apostles of the Lamb, should be from seek- 
ing carnal things, or of making their preachiiig 
a strilkiiig horse to worldly greatn«'ss, and that 
preferment. There was lilly woik upon them ; 
that is, they lived upon the bounty -ad care of 
God, and wjs content with that glory \^]i|6h he 
had put upon them. The lillies, saith Christ, 
they toil noi, neither do they spin, and yet Sol- 
omon, in all his glory, was not arrayed like one 
of thes<%Matt. vh.28, 29. 

Thus, therefore these pillars shew, that as the 
apostles should be fitted and quahfied for their 
work, they should be free also from cares and 
worldly cu.iiber ; they should be content with 
God's providing for them, even as the goodly 
liUies are. And as thus prepared, they were set 
in the front of the house, for all ministers to see 
and learn, and take example of them, how to 


behave themselves as to this world in the per- 
forming of their office. 

And that which gives us further light in this, 
is, that this lilly work is said by divine institution, 
to be placed over against the belly, the belly of 
the pillars, a type of ours, 1 Kings vii. 20. 

The belly is a craving thing ; and these things, 
saith the ''text, were placed over against the 
belly, to teach, that they should not humour, 
but check the havings and cravings of the belly ; 
or to shew that they need not do it ; for he 
that calls to his work, will himself provide for 
the belly. It is said of the church, that her 
belly is as a heap of wheat set about with lillies, 
Song vii. 2. To shew, that she should without 
covetousn^ss have sufficient, if she would cast 
all her cares upon God, her great Provider ; 
this the apostles did, and this is their glory tQ 
this day. 

So was the work of the pillars finished. To 
live lilly hves, it seems is the glory of an apos- 
tle, and their completing of their office and ser- 
vice for God. But this is directly opposite to 
the belly over against the belly, and this makes 
it the harder Avork. But yet so living, is the way 
to make all that's done sweet scented to those that 
be under this care. Covetousness makes a min- 
ister smell frowish, and look more like a greedy 
dogs than an apostle of Jesus Christ. Judas had 
none of this lilly work, so his name stinks to this 
day. He that grows like the lilly, shall cast forth 
his scent like Lebanon, his branches shall spread. 


and his beauty shall be as the olive tree, and his 
smell as Lebanon. 

Thus lived Christ, first ; and thus the apos- 
tles, next ; nor can any other, as to this, live like, 
or be compared to them. They coveted no 
man's silver or gold, or apparel. They lived 
like lillies in the world, and did send forth their 
scent as Lebanon. 

Thus you see of whom these pillars were a 
shadow, and what their height, their chapiters, 
their bowls, their nets, their chains, their pome- 
granates and their lilly work did signify, and 
how all was most sweetly answered in the anti- 
type. These were men of the first rate ; the 
apostles, I mean, were such. 


Of the Fashion of the Temple. 

Of the length and breadth of the temple, I 
shall say nothing ; but as to the height thereof, 
there, methinks, I see something. The temple 
was higher than the pillars ; and so is the church, 
than her officers ; I say, consider them singly 
as officers, (though inferior as to gifts and office,) 
for as I said before of ministers in general, so 
now I say the same of the apostles ; though as 
to office they were the highest, yet the temple is 
above them. Gifts and office make no men sons 
of God ; as so, they are but servants ; though 

4G Solomon's temple 

they were servants of the highest form. It is 
the church, as such, that is thel ady, a queen, the 
bride, the Lamb's wife ; and prophets, apostles 
and ministers, &c. are but servants, stewards, la- 
bourers for her good, Ps. xlv. 9 ; Rev. xix. 7 ; 
1 Cor. iii. 5, and iv. 1, 2. 

As therefore the lady is above the servant, the 
queen above the steward, or the wife above all 
her husband's officers, so is the church, as such, 
above these officers. The temple was higher 
than the pillars. 

2. Again, as the temple was highest, so it en- 
larged itself still upward ; for as it ascendeth in 
height, so it still was wider and wider, even 
from the lowest chambers to the top. 

The first chambers were but five cubits broad, 
the middle ' ones were six, but the highest were 
seven cubits, 1 Kings vi. 5, 6. The temple 
therefore was round about above, some cubits 
wider than it was below. For there was an en- 
larging, and ascending about still upward to the 
side chambers ; for the winding about was still 
upward round about the house ; therefore the 
breadth of the house was still upward and so 
increased from the lowest chamber to the high- 
est, by the midst, Ezek. xiii- 7. 

And this was to shew us, that God's true gos- 
pel temple, which is his church, should have its 
cnlargedness of heart still upwards, or most for 
spiritual and eternal things ; wherefore he saith, 
thy heart shall fear, and be enlarged ; that is, 
be most affected with things above, where Christ 


sitteth on the right hand of God, Isa. Ix. 5 ; Col. 
iii. 2, 3. Indeed it is the nature of grace to en- 
large itself still upward, and to make the heart 
widest for the things that are above. 

The temple therefore was narrowest down- 
wards, to shew, that a little of earth, or this 
world, should serve the church of God. And 
having food and raiment, let us therewith be con- 

But now upwards, and as to heavenly things 
we are commanded to be covetous, as to them, 
and after them to enlarge ourselves, both by the 
fashion of the temple, as by express words, 1 
Kings iv. 29 ; Isa. Ix. 5 ; Phil. iii. 14 ; 1 Cor. 
xii. 31 ; 1 Tim. vi. 8 ; Psal. cxix. 32. 

Since then the temple was widest upward, let 
us imitate it, and have our conversation in heav- 
en. Let our eyes, our ears, our hands and 
hearts, our prayers and groans, be most for things 
above. Let us open our mouths, as the ground 
that is chapt doth for the latter rain, for the 
things that are eternal, Job xxix. 23 ; Psal. Ixxxi. 

Observe again, that the lowest parts of the 
temple were the narrowest parts of the temple ; 
so those in the church who are nearest, or most 
concerned with earth, are the most narrow spir- 
ited, as to the things of God. But now let even 
such an one be taken up higher, to above, to the 
uppermost parts of the temple, and there he will 
be enlarged, and have his heart stretched out. 
For the ttmple, as you see, was widest upward?^ 


the higher, the more it was enlarged. Paul being 
once caught up into Paradise, could not but be 
there enlarged, 2 Cor. xii. 

One may say of the fashion of the temple, as 
some say of a living picture, it speaks. I say, 
its form and fashion speaks, it says to ^ill saints, 
to all the churches of Christ, open your hearts 
for heaven, be ye enlarged upwards. 

I read not in scripture of any house, but this, 
that was thus enlarged upwards, nor is there any 
where, save only in the church of God, th ' 
which doth answer this similitude. 

All other are widest downwards, and have the 
largest heart for earthly things ; the church only 
is Avidest upwards, and has its greatest enlarge- 
ments towards heaven. 


Of the outward Glory of the Temple. 

I do also think, that as to this, there was a 
greater expression in it ; I mean, a voice of God, 
a voice that teacheth the New-Testament church 
to carry even conviction in her outward usages, 
that, 1 say, might have conviction to the worklj 
And besides these, of its enlarging upwards, 
there was such an outward beauty and glory put 
upon it, as was alluring to beholders. The stones 
were curiously carved, and excellently joined 
together ; its outward shew was white and gli' 


leriiig to the dazzling of the eyes of beholders ; 
yea, the disciples themselves were taken with 
it, it was so admirable to behold ; hence it is 
said, they came to Christ to shew him the build- 
ing of the temple : Master, said they, see wh^t 
manner of stones, and what buildings are here, 
Matt. xxiv. 1 ; Mark xiii. 1 ; Luke xxi. 5. And 
hence it is said, that kings and the mighty of 
the earth were taken with the glory of it. Be- 
cause of thy temple at Jerusalem, shall kings 
bring presents unto thee. As it is, Psal. Ixviii. 
29, 31. 

Kings, Gentile kings, they shall be so taken 
with the sight of the outward glory of it ; for 
they were not suffered to go into it : no uncir- 
^umcised were admitted in thither. It was 
therefore with the outward glory of it with 
which the beholders were thus taken. 

Her enlarging upward, as that was to shew us 
what the inward affections of Christians should 
be, Col. iii. 1, 2, 3 ; so her curious outward 
adorning and beauty, was a figure of the beaute- 
ous and holy conversation of the godly. And it 
is brave, when the world are made to say of the 
lives and conversation of saints, as they were 
made to say of the stones and outward building 
of the temple : Behold, what Chr-stians, and 
what godly conversations are here ! I say, 'tis 
* ;^-ivP, when our light so shines before men» 
iy, seeing our good works, shall be forced 
-% o\ir Father which is in heaven/ Mstt, 

jU SOLOMON S temple 

Hence this is called our adorning, wherewith 
we adorn the gospel, and that by which we beau- 
tify it, Tit. ii. 10. 

This, I say, is taking to beholders, as was this 
goodly outside of the temple. And without 
this, what is to be seen in the church of God ? 
Her inside cannot be seen by the world, but her 
outside may. Now, her outside is very homely, 
and without all beauty, save that of the holy 
life ; this only is her visible goodliness. This 
puts to silence the ignorance of foolish men. 
This allureth others to fall in love with their own 
salvation, and makes them fall in with Christ 
against the devil and his kingdom. 


Of the Porch of the Temple. 

We come next to the porch of the temple 
that is commonly called Solomon's. 

1. This porch was in the front of the house, 
and so became the common way into the temple, 
1 Kings vi. 3 ; 2 Chron. iii. 4. 

2. This porch therefore was the place of re- 
ception in common for all, whether Jews or re- 
hgious proselytes, who came to Jerusalem to 
worship. Acts iii. 11, chap. v. 12. 

3. This porch had a door or gate belonging t 
it, but such as was seldom shut, except in decliii 
ing times, or when men put themselves into u 


rage against those better than themselves, 2 
Chron. xxix. 7 ; Acts xxi. 28, 29, 30. 

4. This gate of this porch was called beauti- 
ful, even the beautiful gate of the temple, and 
was that at which the lame man lay to beg for an 
alms of them that went in thither to worship, 
Actsiii. 1, 2, 10. 

Now then, since this porch was the common 
place of reception for all worshippers, and the 
place also where they laid the beggars, it looks 
as if it were to be a type of the church's bosom 
for charity. Here the proselytes were enter- 
tained, here tHe beggars were relieved, and re- 
ceived alms. These gates were seldom shut ; 
and the houses of Christian compassion should 
be always open. This therefore beautified this 
gate, as charity beautifies any of the churches. 
Largeness of heart, and tender compassion at 
the church door, is excellent, it is the bond of 
perfectness, 1 Cor. xii. 31, chap. xiii. 1, 2, 3,4. 
Heb. xiii. 1, 2, 3 ; John v. 6, 7 ; Col. iii. 14. 

The church porch to this day, is a coming-in 
for beggars, and perhaps this practice at first was 
borrowed from the beggars lying at the temple 
gate. This porch was large, and so should the 
charity of the churches be. It was for length, 
the breadth of the temple, and of the same size 
with the holiest of all, 1 Kings vi. 3 ; 2 Chron. 
iii. 4, 5, 6, 7,8. 

The first, might be to teach us, in charity we 
should not be niggardly, but according to the 
breadth of our abilitv, we should extend it to all 


the house ; and that in our so doing, the verj 
emblem of heaven is upon us, of which the holi- 
est was a figure. As therefore we have opportu- 
nity, let us do good to all, &c. 

It is a fine ornament to a true church, to have 
a large church porch, or a wide bosom for re- 
ception of all that come thither to worship. 
This was commanded to the Jews, and their glo- 
ry shone when they did accordingly. And it 
shall come to pass in what place the stranger so- 
journeth, there shall ye give him his inheritance, 
saiththe Lord God, Ez.xlvii. 

This porch was, as I said, not only for length, 
and breadth of the temple, and so the length and 
breadth of the holiest ; but it was, if I mistake 
not, for height, far higher than them both. For 
the holy place was but thirty cubits high, and 
the most holy but twenty ; but the porch was in 
height an hundred and twenty cubits. This 
beautiful porch therefore was four times as high 
as was the temple itself, 1 Kings vi. 2, 20 ; 2 
Chron. iii. 4. 

One excellent ornament therefore of thi 
temple was, for that it had a porch so high, that 
is, so famous for height, so high as to be seen 
afar off. Charity, if it be rich, runs up from the 
church like a steeple, and will be seen afar off; 
I say, if it be rich, large, and abounds. Christ's 
charity was blazed abroad, it was so high, no 
man could hide it; and the charity of the 
churches will be seen from church to church ; 
yea, and will be spoken of to their commenda 


tions in every place, if it be warm, fervent, and 
high, Mark, vii. 36 ; 2 Cor. viii. 24, chap. ix. 2, 
13, 14. 


Of the Ornaments of the Porch of the Temple. 

There were three things belonging to the 
porch, besides its height, that was an ornament 
unto it. 

I. It was overlaid within with gold. 

II. It had the pillars adjoined unto it. 

III. It was the inlet into the temple. 

First, It was overlaid with gold, oft-times was 
a type of grace, and particularly of the grace of 
love. That in Solomon's chariot, called'gold, is 
yet again mentioned by the name of love. Song 
iii. 9, 10. As it is in the church, the grace of 
love is as gold ; it is the greatest, the richest of 
graces, and that which abides for ever. Hence, 
they that shew much love to saints, are said to 
be rich, 1 Tim. vi. 17, 18, 19. And hence 
charity is called a treasure, a treasure in the 
heavens, Luke xii. 33, 34. Love is a golden 
grace ; let then the churches, as the porch of 
the temple was, be inlaid with love as gold. 

Secondly, It had the pillars adjoined to it, the 
which, besides its stateliness, seems to be there 
typically to teach example ; for there was seen 


by the space of four cubits, their hlly work m 
the porch, 1 Kings vii. 19. 

Of their lilly work I spoke before now, that 
they were so placed, that they might be seen in 
the porch of the house, it seems to be for exam- 
ple, to teach the church, that she should live 
without worldly care, as did the apostles, the 
first planters of the church. And let ministers 
do this ; they are now the pillars of the churches, 
and they stand before the porch of the house ; 
let them also shew their lilly work to the house, 
that the church may learn of them to be without 
carefulness, as to worldly things, and also to 
be rich in love and charity towards the brethren. 

Thirdly, Another ornament of this porch, 
was, that it was as an inlet to the temple. Char- 
ity is it which receiveth orphans, that receiveth 
the poor and afflicted into the church ; worldly 
love, or that which is carnal, shuts up bowels, 
yea, and the church doors too, against the poor 
of the flock ; wherefore look, that this kind of 
love be never countenanced by you. Crave that 
rather which is a fruit of the Spirit. 

O churches ! let your ministers be beautified 
with your love, that they may beautify you with 
their love, and also be an ornament unto you, 
and to that gospel they minister unto you, for 
Jesus Christ his sake. 



0/ the Ascent, by which they went up into the 
Porch of the Temple. 

This porch also had certain steps by which 
they went up into the house of the Lord. I 
know not directly the number of them, though 
Ezekiel speaks something about it, Ezek. xl. 38, 
39. Hence when men went to worship in the 
temple, they were said, To go up unto the house 
of the Lord, Isa. xxxviii. 22. 

These steps which were the ascent to the tem- 
ple, were so curiously set, and so finely wrought, 
that they were amazing to behold. Wherefore 
when the queen of Sheba, who came to prove 
Solomon's wisdom, saw the house which he had 
built, and his ascent by which he went up into 
the house of the Lord, she had no more spirit in 
her. She was by that sight quite drowned and 
overcome, 1 Kings x. 4, 5. 

2. These steps ,whether cedar, gold, or stone, 
yet that which added to their adornment, was the 
wonderment of a queen. And whatever they 
were made of, to be sure, they were a shadow of 
those steps which we should take to and in the 
house of God. Steps of God, Ps. Ixxxv. 13. 
Steps ordered by him, Ps. xxxvii. 23. Steps 
ordered in his word, Psal. cxix. 133. Steps of 
faith, Rom. iv. 12. Steps of the Spirit, 1 Cor. 
xii. 18. Steps of truth, 3 John iv. Steps 


washed with butter, Job xxix. 6. Steps tjiken 
before, or in the presence of God. Steps but- 
ted and bounded by a divine rule. These are 
steps indeed. 

There are therefore no such steps as these to 
be found any where in the world. A step to 
honor, a step to riches, a step to worldly glory ; 
these are every where ; but what are these to 
the steps by which men do ascend, or go up to 
the house of the Lord ? 

He then that entereth into the house of the 
Lord, is an ascending man ; as it is said of Moses, 
he went up into the mount of God. It is as- 
cending, to go into the house of God. The 
world believe not this, they think it is going 
downward to go up to the house of God ; but 
they are in a horrible mistake. 

The steps then by which men went up into the 
temple, are and ought to be opposed to those 
which men take to their lusts and empty glories. 
Hence such steps are said, not only to decline 
from God, but to take hold of the path to death 
and hell, Psal, xliv. 18 ; Prov. ii. 18, chap, iv, 
chap. vii. 25,26,27. 

The steps then, by which men went up to the 
house of the Lord, were significative of those 
steps which men take when they go to God, to 
heaven, and glory ; for these steps were the 
way to God, to God in his holy temple. 

But how few are there, that, as the queen of 
the south, are taken with these Godly steps ! 
Po not most rather seek to push away our feet 


from taking hold of the path of life, or else lay 
snares for us in the way ? But all these, not- 
withstanding, the Lord guide us in the way of his 
Steps, they are goodly steps, they are the best. 


Of the Gate of the Porch of the Temple. 

1. The porch, at which was an ascent to the 
temple, had a gate belonging to it. This gate 
according to the prophet Ezekiel, was six cubits 
wide. The leaves of this gate were double, 
one folding this way, the other folding that, 
Ezek. xl. 48. 

Now, here some may object and say, since 
the way to God by these doors were so wide, 
why doth Christ say, The way and gate is nar- 

Answer. The straitness, the narrowness, 
must not be understood of the gate simply, but 
because of that cumber that some men carry 
with them that pretend to be going to heaven. 
Six cubits ? What is sixteen cubits to him who 
would enter in here with all the world on his 
back ? The young man in the gospel, who made 
such a noise for heaven, might have gone in easy 
enough ; for in six cubits breadth there is room ; 
but poor man ! he was not for going in thither, 
unless he might carry in his houses upon his 

58 Solomon's temple 

shoulders too ; and now the gate was strait, 
Markx. 17, 18, 19, 20, 21, 22. 

Wherefore, he that will enter in at the gate 
of heaven, of which this gate into the temple 
was a type, must go in by himself, and not with 
his bundles of trash upon his back ; and if he 
will go in thus, he need not fear there is room. 
The righteous nation that keepeth the truth, 
they shall enter in, Isa. xxvi. 2. 

2. They that enter in at the gate of the inner 
court, must be clothed in fine linen ; how then 
shall they go into the temple, that carry the 
clogs of the dirt of this world at their heels ? 
Thus saith the Lord, no stranger uncircumcised 
in heart, or uncircumcised in flesh, shall enter 
into my sanctuary, Ezek. xliv. 9. 

3. The wideness therefore of this gate is for 
this cause here made mention of, to wit, to en- 
courage them that would gladly enter thereat, 
according to the mind of God, and not to flatter 
them that are not for leaving all for God. 

4. Wherefore let such as would go in, re- 
member that here is room, even a gate to enter 
in at, six cubits wide. We have been all this 
while but on the outside of the temple, even 
the courts of the house of the Lord, to see the 
beauty and glory there is there. The beauty 
hereof made men cry out and say. How amiable 
are thy tabernacles, O Lord of hosts ! My soul 
longeth, yea, fainteth for the courts of the Lord. 
And to say, A day in thy courts is better than a 
thousand, Psalm Ixxxiv. 1, 2, &c. 



Of the Pinnacles of the Temple. 

1. There were also several pinnacles belong- 
ing to the temple. These pinnacles stood on the 
top, aloft in the air, and were sharp, and diffi- 
cult to stand upon : what men say of their num- 
ber and length, I wave, and come directly to 
their signification. 

2. I therefore take those pinnacles to be the 
types of those lofty airy notions, with which 
some men delight themselves, while they hover, 
like birds, above the solid and godly truths of 
Christ. Satan attempted to entertain Jesus 
Christ with this type and anti-type, at once, 
when he set him on one of the pinnacles of the 
temple, and offered to thrust him upon a false 
confidence in God, by a false and unfound inter- 
pretation of a text, Matt, iv. 5, 6 ; Luke iv. 9, 

3. You have some men cannot be content 
to worship in the temple, but must be aloft, no 
place will serve them but pinnacles, that they 
may be speaking in and to the air ; that they 
may be promoting their heady notions, instead 
of solid truths ; not considering, that now they 
are where the devil would have them be, they 
strut upon their points, their pinnacles ; but' let 
them look to it, there is difficult standing upon 
pinnacles, their neck, their soul is in danger 

CO Solomon's temple 

We read, God is in his temple, not upon these 
pinnacles, Ps. xi. 4. 

4. It is true, Christ was once upon one oi 
these, but the devil set him there, with intent to 
have dashed him in pieces by a fall ; and yet 
even then told him, if he would venture to tum- 
ble down, he should be kept from dashing his 
feet against a stone. To be there, therefore, 
was one of Christ's temptations, consequently 
one of Satan's stratagems ; nor went he thither 
of his own accord, for he knew that there wa- 
danger ; he loved not to clamber pinnacles. 

5. This should teach Christians to be low and 
little in their own eyes, and to forbear to in- 
trude into airy and vain speculations, and to take 
heed of being puffed up with a foul and empty 


Of the Porters of the Temple. 

There were porters belonging to the temple. 
In David's time their number was four thousand 
men, 1 Chron. xxiii. 5. 

2. The porters were of the Levites, and 
their work was to watch at every gate of the 
house of the Lord. At the gate of the out- 
ward court, at the gates of the inner court, and 
at the door of the temple of the Lord, 2 Chrt " 


3. The work of the porters, or rather the 
reason of their watching, was to look that none, 
not duly qualified, entered into the house of the 
Lord. He set, saith the text, porters at the 
gates of the house of the Lord, that none which 
was unclean in any thing should enter in, 2 
Chron. xxiii. 19. 

4. The excellency of the porters lay in these 
three things ; their watchfulness, diligence, and 
valor, to make resistance to those that as unfit 
would attempt to enter those courts, and the 
house of God, 1 Chron. xxvi. 6 ; Mark xiii. 34. 

6. These porters were types of our gospel 
ministers, as they are set to be watchmen in and 
over the church, and the holy things of God. 
Therefore, as Christ gives to every man, in the 
church his work, so he commands the porter to 
watch, Ezek. iii. 17, ch. xxxiii. 7 ; Acts xx. 31 ; 
2 Tim. iv. 6 ; Rev. iii. 2, 3. 

6. Sometimes every awakened Christian is 
said to be a porter ; and such at Christ's first 
knock, open unto him immediately, Luke xii. 
36 to 39. 

7. The heart of a Christian is also sometimes 
called the porter, for that when the true Shep- 
herd comes to it, to him this porter openeth 
also, John x. 3. 

8. This last has the body for his watch 

house, the eyes and ears for his port holes, the 

tongue, therewith to cry, who comes there ? as 

, also to c«m for aid, when any thing unclean shall 


^2 Solomon's temple 

attempt with force and violence to enter m, to 
defile the house. 


Of the Charge of the Porters of the Temple 
more particularly. 

The charge of the porters was to keep their 
watch, in four square, even round about the 
temple of God. Thus it was ordained by David, 
before him by Moses, and after him by Solomon 
his son, 1 Chron. ix. 24 ; Numb. iii. 2 ; 2 Chron. 
xxiii. 19, chap. xxxv. 15. 

2. The porters had, some of them, the charge; 
of the treasure chambers, some of them had 
the charge of the ministering vessels, even to 
bring them in and out by tale. Also the open- 
ing and shutting of the gates of the house of the 
Lord, was a part of their calling and office. 

1 . I told you the porters were types of our 
gospel ministers, as they are watchmen in and 
over the house of God ; and therefore in that 
they were thus to watch round about the temple. 
What is it, but to shew, how diligent satan is to 
see if he may get in somewhere, by some means 
to defile the church of God. He gees round and 
round, and round us, to see if he can find a hog- 
hole for that purpose. 

?. This also sheweth, that the church of it 
self, without its watchmen, is a weak, feeble, 


ill very helpless thing. What can the lady or 
aistress do to defend herself against thieves and 
sturdy villians, if there be none but she at home ? 
It is said. When the shepherd is smitten, the 
sheep shall be scattered. What could the tem- 
ple do without its watchmen ? 

3. Again, in that the porters had charge of the 
treasure chambers, (as it is, 1 Chron. ix. 26,) it 
is to imitate, that the treasures of the gospel are 
with the ministers of our God ; and that the 
church, next to christ, should seek them at their 
mouth. We have this treasure in earthen ves- 
sels, saith Paul ; and they are stewards of the 
manifold mysteries of God, 1 Cor. iv. 1 ; 2 Cor. 
iv. 7; 1 Peter iv. 10; Eph. iv. 11, 12, 13. 

4. These are God's true scribes, and bring 
out of their treasury things new and old ; or, as 
he saith in another place, at our gates, that is, 
where our porters watch, are all manner of 
pleasant fruit, which I have laid up for thee, O 
my beloved. Matt. xiii. 52 ; Song vii. 13. 

6. Further, some of them had charge of the 
ministering vessels, and they were to bring them 
in and out by tale, 1 Chron. ix. 28. 

1 , If by ministering vessels you understand 
gospel ordinances, then you see who has the 
charge of them, to wit, the watchmen and min- 
isters of the word, Luke i. 12 ; 2 Thess. ii. 15 ; 
2 Tim. ii. 2. 

2. If by ministering vessels, you mean the 
members of the church, for they are also min- 
istering vessels, then you see who has the care 

64 Solomon's temple. 

of them, to wit, the pastors, the gospel minis- 

Therefore obey them that have the rule over 
you, for they watch for your souls, as they that 
must give an account, that they may do it with 
joy, and not with grief, for that is unprofitable 
for you, Rom. ix. 22. ch. xiii. 17. 

3. The opening of the gates did also belong 
to the porters, to shew, that the power of the 
key, to wit, of opening and shutting, of letting 
in, and keeping out of the church, doth ministe- 
rially belong to these watchmen. Matt. xvi. 19 ; 
Heb. xii. 15. 

4. The conclusion is, then, let the churches 
love their pastors, hear their pastors, be ruled 
by their pastors, and suffer themselves to be 
watched over, and to be exhorted, counselled, 
and, if need be, reproved and rebuked by their 
pastors. And let the ministers not sleep, but 
be watchful and look to the ordinances, to the 
souls of the saints, and the gates of the church 
e?. Watchmen I watchmen I watch. 


Of the Doors of the Temple. 

Now we are come to the gate of the temple, 
namely, to that which led out of the porch into 
the holy place. 


1, These doors or gates were folding, and 
they opened by degrees. First, a quarter, then 
a half, after that three quarters, and last of all 
the whole. These doors also hanged upon 
hinges of gold, and upon posts made of the 
goodly olive trees, 1 Kings vi. 33, 34 ; Ezek. 
xh. 23, 24. 

2. These doors did represent Christ, as he is 
the way to the Father, as also did the door of 
the tabernacle at which the people were wont 
to stand, when they went to inquire of God. 
Wherefore Christ saith, I am the door, (allud- 
ing to this) by me if any man enter, he shall be 
saved, and go in and out, and find pasture, Exod. 
xxxiii. 9, 10; xxxviii. 8; xl. 12; Levit. i. 3 ; 
viii. 3, 4, 13; xv. 14 ; Numb. iv. 13, 18 ; x. 3 ; 
XV. 6 ; xxvii. 2 ; 1 Sam. ii. 22 ; John x. 9. 

1. I am the door. The door into the court, 
the door into the porch, the door into the tem- 
ple, the door into the holiest, the door to the 
Father. But now we are at the door of the 

2. And observe it, this door by Solomon was 
not measured, as the door of the porch was, for 
though the door into the court, and the door into 
the porch were measured, to shew that the right 
to ordinances, and the inlet into the church, is 
to be according to a prescript rule, yet this door 
was not measured, to shew that Christ, as he is 
the inlet to saving grace, is beyond all measure, 
and unsearchable. Hence his grace is called 
unsearchable riches, and that above all we can 


(>G Solomon's templf. 

ask or think, for that itpasseth all knowledge, 
Eph. iii. 18, 19,20. 

3. It is therefore convenient that we put a 
note upon this that we may distinguish rule and 
duty from grace and pardoning mercy ; for, as 
1 said, though Christ, as the door to outward 
privileges, is set forth by rule and measure ; yet 
as he is the door to grace and favour, never crea- 
ture, as yet, did see the length and breadth of 
him, Eph. iii. 17, 18, 19. 

4. Therefore, I say, this gate was not measur- 
ed, for what should a rule do here, where things 
are beyond all measure ? 

5. This gate being also to open by degrees, 
is of signification to us, for it will be opening 
first by one fold, then by another, and yet will 
never be set wide open until the day of judg- 
ment. For then, and not till then, will the 
whole of the matter be open. For now we see 
through a glass darkly, but then face to face ; 
now we know in part, but then we shall know 
even as we are known, 1 Cor. xiii. 2, 


Of the leaves of this Gate of the Temple. 

The leaves of this gate or door, as I told you 
before, were folding, and so, as was hinted, has 
something of signification in them. For by this 
mean«, a man, especially a young disciple, nia^ 


easily be mistaken ; thinking that the whole pas- 
sage, when yet but a part was open, whereas 
three parts might be kept undiscovered to him. 
For these doors, as I said before, were never yet 
set wide open, I mean in the anti-type ; never 
man yet saw all the riches and fulness which is 
in Christ. So that I say, a new comer, if he 
judgeth by present sight, especially if he saw but 
little, might easily be mistaken ; wherefore such, 
for the most part, are horribly afraid that they 
shall never get in thereat. 

How sayest thou, Young comer, is not thisf 
the case with thy soul ? So it seems to thee, 
that thou art too big, being so great, so turn-bel- 
lied a sinner. But, O thou sinner, fear not, the 
doors are folding doors, and may be opened 
wide, and wider again after that ; wherefore 
when thou comest to this gate, and imaginest 
there is not space enough for thee to enter, 
knock, and it shall be wider opened unto thee, 
and thou shalt be received, Luke xi. 9 ; John ix. 
37. So then, whoever thou art, thou art 
come to the door, of which the temple door was 
a type ; trust not to thy first conception of things, 
but believe there is grace abundance. Thou 
knowest not yet what Christ can do, the doors are 
folding doors. He can do exceeding abundantly, 
above all that we ask or think, Eph. iii. 20. 

The hinges on which these doors do hang, 
were, as I told you, gold, to signify, that they 
both turned upon motives and motions of lorr. 


and also that the openings thereof were rich. 
Golden hinges the gate to God doth turn upon . 

The posts on which these doors did hang, 
were of the olive-tree, that fat and oily tree, to 
show, that they do never open with lothness or 
sluggishness, and as doors do, whose hinges want 
oil. They are always oily, and so open easily 
and quickly to those who knock at them. Hence 
you read, that he that dwells in this house givc^ 
freely, loves freely, and doth us good with all 
his heart. Yea, saith he, I will rejoice over 
them to do them good, and will plant them in 
this land assuredly, with my whole heart and 
with my soul, Jer. iii. 12, 14, 22, ch. xxxii. 41 ; 
Rev. xxi. 6, ch. xxii. 17. 

Wherefore the oil of grace, signified by this 
oily tree, or those olive posts, on which these 
doors do hang, do cause that they open glibly, 
or frankly to the soul. 


IVhat the Doors of the Temple were made of. 

The doors of the temple were made of fir, 
that is so sweet-scented and pleasant to the smell, 
1 Kings vi. 34. 

2. Mankind is also often compared to the fir- 
tree, as Isa. xli. 19, ch. Ixv. 13, ch. I. 17, ch, 
xiv. 8. 


3. Now since the doors of the temple were 
made of the same, doth it not show, that the way 
into God's house, and into his favour, is hy the 
same nature of which they are of, that thither 
enter, even through the vail his flesh ? Heb. x. 
For this door, I mean the anti-type, doth even 
say of himself, I am as a green fir-tree, from me 
is thy fruit found, Hos. xiv. 8. 

4. This fir-tree is Christ, Christ as man, and 
so as the way to the Father. The doors of the 
temple are also, as you see here, made of the 
fir-tree ; even of that tree which was a type of 
the humanity of Jesus Christ. Consider, Heb. 
ii. 14. 

5. The fir-tree is also the house of the stork, 
that unclean bird, even as Christ is a harbor and 
shelter for sinners. As for the stork, saith the 
text, the fir-tree is her house ; and Christ saith 
to the sinners that see their want of shelter. 
Come unto me, and I will give you rest. He is 
a refuge for the oppressed, a refuge in time of 
trouble, Deut. xiv. 18 ; Lev xi 19 ; Psalm civ. 
17, ch. Ixxiv. 2, 3; Matt. xi. 28 ; Heb. vi. 17 

He is as the doors of fir of the temple, the 
inlet to God's house, to God's presence, and to 
a partaking of his glory. Thus God did of ol4 
by sinxilitudes teach his people his way. 


How the Doors of the Temple were adorned. 

And Solomon carved upon the doors, cheni 
bims, palm-trees, and open flowers, and over 
laid them all with gold, 1 Kings vi. 35 ; Ezek 
xH. 15. 

He carved cherubims thereon. 

These Cherubims were figures, or types of 
angels, and forasmuch as they were carved here 
upon the door, it was to shew. 

First, What delight the angels take in waiting 
upon the Lord, and in going at his bidding, at his 
beck. They are always waiting servants at the 
door of their Lord's house. 

Secondly, It may be also to shew how much 
pleased they are to be where they may see sin- 
ners come to God. For there is joy in the pre- 
sence of the angels of God, over one sinner that 
repenteth, and comes to God by Christ for mercv 
Luke XV. 10. 

Thirdly, They may also be placed here to 
behold with what reverence or ir-reverence 
those that come hither to worship do behave 
themselves. Hence Solomon cautions those that 
come to God's house to worship, that they take 
heed to their feet because of the angels. Paul 
also says, women must take heed, that they be- 
have themselves in the church as they should . 


and that because of the angels, Eccl. v. 1, 2, 6 ; 
! Cor. xi. 14. 

Fourthly, They may be also carved upon the 
temple doors, to show us, how ready they are 
so soon as any poor creature comes to Christ 
for hfe, to take the care and charge of its con- 
duct through this miserable word : Are they 
not all ministering spirits, sent forth to minister 
for those which shall be heirs of salvation, Heb. 
i. 14. 

Fifthly, They may also be carved here, to 
show, that they are ready at Christ's command, 
to take vengeance for him upon thos6 that de- 
spise his people, and hate his person. Hence, 
he bids the world take heed what they do to 
his httle ones, for their angels behold the face 
of their Father which is in heaven, and are ready 
at the door to run at his bidding. Matt, xviii. 10. 

Sixthly, or lastly, They may be carved upon 
these doors, to shew, that Christ Jesus is the 
very supporter and upholder of angels, as well 
as the Saviour of sinful man ; for as he is before 
all things, so by him all things consist ; angels 
stand by Christ, men are saved by Christ, and 
therefore the very cherubims themselves were 
carved upon these doors, to shew, they are up~ 
held, and subsist by him, 1 Cor. viii, 6 ; Col, i. 
%7 ; Heb. i. 3. 

Secondly, Again, as the cherubims are carved 
*1iere, so weffe the palm-trees carved here also. 
The palm-tree is upright, it twisted not itself 
«awry, Jer. x. 5. 

72 Solomon's temple 

1. Apply this to Christ, and then it shews us 
the uprightness of his heart, word, and ways, 
with sinners. Good and upright is the Lord, 
therefore will he teach sinners in the way, in at 
the door to life, Psalm xxv. 8, ch. xcii. 16. 

The palm or palm-tree is also a token of vic- 
tory, and as placed here, it betokeneth the con- 
quest that Christ, the door, should get over sin, 
death, the devil, and hell, for us, Rom. vii. 24, 
ch. viii. 37 ; 1 Cor. xv. 54 — 66 ; Rev. vii. 9, 
10, 11. 

3. If we apply the palm-tree to the church, 
as we may, for she also is compared thereto, 
Song. vii. 8 — 10, then the palm-tree may be 
carved here to shew, that none but such as are 
upright of heart and life, shall dwell in the pre 
sence of God. The hypocrite^ says Job, shall 
not come before him. The upright, says David, 
shall dwell in thy presence, Job xiii. 16 ; Pslam 
xiv. 3, 4. 

They are they that are clothed in white robes, 
which signifies uprightness of life, that stand 
before the Lamb with palms in their hands. Rev. 
vii. 9. 

Thirdly, There were also carved upon these 
doors open flowers, and that to teach us, that 
here is the sweet scent and fragrant smell, and 
that the coming soul will find it so in Christ, this 
door. I am, saith he, the rose of Sharon, and 
the lilly of the valleys. And again, his cheeks 
ar» uft beds of spices, m^ §^ver^ flowers ; U% 


lips like lillies dropping sweet smelling myrrh, 
Song ii. 1, ch, v. 13. 

Open flowers ; open flowers are the sweetest, 
because full-grown, and because as such, they 
yield their fragrancy more sweetly. Where, 
when he saith, upon the doors are open flowers, 
he setteth Christ Jesus forth in his good savours, 
as high as by such similitudes, he could ; and 
that both in name and office : For open flowers 
lay, by their thus opening themselves before us, 
all their beauty also most plainly before our 
faces. There are varieties of beauty in open 
flowers, the which they also commend to all ob- 
servers. Now, upon these doors, you see are 
open flowers, flowers ripe and spread before us, 
to shew, that its name and offices are savoury 
to them, that by him do enter his house to his 
Father, Song i. 1 — 4. 

All these were overlaid with fine gold. Gold 
is most rich of all metals : And here it is said, 
the doors, the cherubims, the palm-trees, and 
open flowers, were overlaid therewith. And 
this shews, that as these things are rich in them- 
selves, even so they should be to us. 

We have a golden door to go to God by, and 
golden angels to conduct us through the W6rld. 
We have golden palm-trees as tokens of our 
victory, and golden flowers to ftmell on all the 
way to heaven. 


Of the Wall of the Temple. 

The wall of* the temple was ceiled with in 
which he overlaid with fine gold, and set there- 
en palm-trees and chains, 2 Chron iii. 5 — 7. 

The walls were as the hody of the house, 
unto which Christ alluded, when he said, destroy 
this temple, and in three days I will raise it up. 
John ii. 19 — 21. 

Hence to be, and worship in the temple, was 
a type of being in Christ, and worshipping God 
by him : For Christ, as it was said, is the great 
temple of God, in which all the elect meet, and 
in whom they do service to and for his Father. 

Hence again, the true worshippers are said to 
be in him, to speak in him, to walk in him, to 
obey him, 2 Cor. ii. 14. ch. xii. 19 ; Col. ii. 6. 
For, as of old, all true worship was to be found 
at the temple, so now it is only found with 
Christ, and with them that are in him. The 
promise of old was made to them that worship- 
ped within these walls : I will give, saith he, 
to them in my house, and within my walls, (to 
them that worship there in truth,) a place and a 
name better than that of sons and daughters, Isa. 
V. 5, 6. 

But now, in New Testament times, all the 
promises in him, are yea, and in him, Anieri. to 
the glory of God by us, 2 Cor. j. 20. 

sriaiTUALizEf). 75 

This is yet further hinted to us, in that it is 
said, these walls are ceiled with fir ; which, as 
was shewed before, was a figure oftN;he human- 
ity of Jesus Christ. 

A wall is for defence, and so is the humanity 
of Jesus Christ. It was, and will be our defence 
forever ; for it was that which underwent and 
overcame the curse of the law, and in that 
which our everlasting righteousness is found. 
Had he not in that interposed, we had perished 
forever. Hence we are said to be reconciled to 
God by the body of his flesh through death, Col. 
i. 19, 20 ; Rom. v. 8—10. 

Now this wall was overlaid with fine gold. 
Gold is here a figure of the righteousness of 
Christ, by which we are justified in the sight of 
God, Therefore you read, that his church, aiti 
justified, is said to stand at his righthand in cloth 
of gold. Upon the righthand did stand the 
queen in gold of Ophir ; and again, her clothing 
is of wrought gold, Psalm xlv. 9, 13. This the 
wall was overlaid with ; this the body of Christ 
was filled with. Men, while in the temple, 
were clothed with gold, even with the gold of 
the temple ; and men in Christ are clothed with 
righteousness, the righteousness of Christ ; [or 
the righteousness of faith in Christ.] Where- 
fore this consideration doth yet more illustrate 
the matter. 

In that the palm-trees were set on this wall, 
it may be to shew that the elect are fixed in Je- 
»=u?, and so shall abide for ever. 


Chains were also carved on these walls, yea, 
^d they were golden chains. There were 
chains on th^ pillars, and now also we find chains 
upon the walls, Phil. i. 12, 13. 

Chains were used to hold one captive ; and 
such Paul did wear at Rome, but he calls them 
his bands in Christ. 

2. Chains sometimes signify great afflictions, 
which God lays on us for our sins, Psalm cvii. 
9 — 11 ; Lam. i. 14, ch. iii. 7. 

3. Chains also may be more mystically under- 
stood, as of those obligations which the love of 
God lays upon us to do and suffer for him, Acts 
XX. 22. 

4. Chains do sometimes signify beauty and 
comely ornaments ; thy neck, saith Christ to 
his spouse, is comely with chains of gold : And 
j^ain, I put bracelets upon thy hands, and a 
chain about thy neck. Song i. 10 ; Ezek. xiv. 8 
—-11 ; Prov. i. 9. 

6. Chains also do sometimes denote greatness 
and honour, such as Daniel had when the king 
made him the third ruler in the kingdom, Dan. 
V. 7, 16, 29. 

Now all these are temple chains and are put 
upon us for good ; some to prevent our ruin, 
some to dispose our minds the better, and some 
to dignify and make us noble, — temple chains 
are brave cliains. None but temple worship- 
pers must wear temple chains. 



Of the Garnish of the Temple with Precious 

And he garnished the house with precious 
stones for beauty, 2 Chron. iii. 6, 7. 

1. This is another ornament to the temple of 
the Lord ; wherefore, as he saith, it was gar- 
nished with them for beauty. The Tme saith, 
garnished, the margin saith, covered. 

2. Wherefore I think they were fixed as stars; 
or as the stars in the firmament, so they were 
set in the ceihng of the house, as in the heaven 
of the holy temple. 

3. And thus fixed, they do the more aptly tell 
us of what they were a figure, namely, of the 
ministerial gifts and offices in the church. For 
ministers, as to their gifts and office, are called 
stars of God, and are said to be in the hand of 
Christ, Rev. i. 20. 

4. Wherefore, as the stars glitter and twinkle 
in the firmament of heaven, so do true ministers 
in the firmament of his church, 1 Chron. xxxix, 
2 ; John v. 35 ; Dan. xii. 2. 

5. So that it is said again, these gifts come 
down from above, as signifying, they distil their 
dew from above. And hence again, the minis- 
ters are said to be set over us in the Lord, as 
placed in the firmament of his heaven, to give 
a light upon his earth. Thjere k gold, a^d a 


78 Solomon's temple 

multitude of rubies, but the lips of knowledge 
are a precious jewel, Prov. xx. 16. 

Verily it is enough to make a man in this house 
look always upward, since the ceiling above 
head doth thus glitter with precious stones. 

Precious stones, all manner of precious stones, 
stones of all colours : For there are divers 
gifts, diflferences of administrations, and diver- 
sities of operations : But it is the same God 
which worketh all in all, 1 Cor. xii. 4 — 6. 

Thus had the ceiling of this house a pearl 
here, and there a diamond ; here a jasper, and 
there a sapphire ; here a sardius, and there a 
jacinth ; here a sardonix, and there an amethyst ; 
For to one is given by the Spirit, the word of 
wisdom ; to another, the word of knowledge ; 
to one, the gift of healing ; to another, faith ; 
to this man, io work miracles ; that, a spirit of 
prophecy ; to another, the discerning of spirits ; 
to another, divers kinds of tongues, 1 Cor. xii. 

He also overlaid the house, beams, posts, 
walls, doors, &c. and all with gold. O what a 
beautiful house the temple was ! how full of 
glory was it ! And yet all was but a shadow, a 
shadow of things to come, and which was to be 
answered in the church of the living God, the 
pillar and ground of truth, by better things than 



Of the Windows of the Temple. 

And for the house he made windows of nar- 
row lights, 1 Kings iv. 4. There were win- 
dows for this house, windows for the chambers, 
and windows round about, Ezek. iv. 16, 22, 23, 
24, 25, 29, 33, 36. 

These windows were of several sizes, but 
all narrow without, but wider within ; they also 
were finely wrought, and beautified with goodly 
stones, Isa. liv. 14. 

1. Windows, as they are to an house an orna- 
ment, so also to it they are a benefit. Truly 
the light is good, and a pleasant thing : it is for 
the eye to behold the sun, Eccl. xi. 7. The 
window is that which Christ looks forth at, the 
window is that which the sun looks in at, Song, 
ii. 9. 

2. By the light which shines in at the window, 
we also see to make and keep the house clean, 
and also to do what business is necesssary there 
to be done. In thy light we see light ; light to 
our duty, and that both to God and man. 

3. These windows therefore were figures of 
the written word, by and through which Christ 
shews himself to his, and by which we also ap- 
prehend him. And hence the word of God is 
compared to a ^glass, through which the light 
doth come, and by which we see not only the 


beams of the sun, but our own smutches also, 
2 Chron. iii. 18 ; James i. 23—25. 

4. The Hghts indeed were narrow, where- 
fore we see also through their anti-type but 
darkly and imperfectly. Now we see through 
a glass darkly, or as in a riddle ; now we know 
but in part, 1 Cor. xiii. 12. 

6. Their windows and their light are but of 
little service to those that are without. The 
world sees but little of the beauty of the church 
by the light of the written word, though the 
church by that light, can see the dismal state of 
the world, and also how to avoid it. 


Of the Chambers of the Temple. 

In the temple Solomon made chambers, 1 
Kings vi. 5. 

1. The chambers were of several sizes ; 
some little, some large ; some higher, some 
lower ; some more inward, and some outward. 

2. These chambers were for several services ; 
some were for rest, some to hide in, some to lay 
up treasure in, and some for solace and delight, 
2 Chron. iii. 9 ; Ezek. xl. 7, ch. xli. 5, 9, 44 ; 
2 Chron xxxi. 11, 12 ; 2 Kings xi. 1, 2, 3 ; Ezra 
viii. 29. 

1 . They were for resting places. Here the 
priests and porters were wont to lodge. 


2. They were for hiding places. Here Je- 
hosheba hid Joash from Athaliah the term of 
six years. 

3. They were also to lay the temple treasure, 
or dedicated thmgs in, that they may be safely 
kept there for the worshippers. 

4. And some of them were for solace and de- 
light ; and I must add, some for durable habita- 
tion. Wherefore, in some of them some dwelt 
always, yea, their names dwelt there when they 
were dead. 

1 . Those of them which were for rest, were 
types of that rest which by faith we have in the 
Son of God, Matt. xi. and of that eternal rest 
which we shall have in heaven by him, Heb. 
iv. 3. 

2. Those chambers which were for hiding 
and security, were types of that safety which 
we have in Christ from the rage of the world, 
Isa. xxvi. 20. 

3. Those, chambers which were for the re- 
ception of the treasures and dedicated things, 
were types of Christ, as he is the common store- 
house of believers : For it pleased the Father, 
that in him should all fulness dwell, and of his 
fulness we all receive, and grace for grace, 
Johni. 16 ; Col. i. 19. 

4. Those chambers that were for solace and 
delight, wore types of those retirements and 
secret meetings of Christ with the soul, where 
he gives it his embraces, and delights her with 
his bosom and ravishing delights. He brought 

lit* Solomon's temple 

rne, said she, into his chambers, into the cham- 
ber of her which conceived me, and there he 
gave her his love, Song i. 4, ch. iii. 4. 

6. The chambers which were for durable 
dwelling places, were types of those eternal 
dwelhng places which were in the heavens, pre- 
pared of Christ and the Father for them that 
ehall be saved, John xiv. 1 — 4 ; 2 Cor. v. 1—4. 

This it is to dwell on high, and to be safe from 
fear of evil. Here therefore, you see, are 
chambers for rest, chambers for safety, cham- 
bers for treasure, chambers for solace, and cham- 
bers for durable habitations. O the rest and 
peace that the chambers of God's high house 
will yield to its inhabitants in another world ! 
Here they will rest from their labours, rest up- 
on their beds, rest with God, rest from sin, temp- 
tation, and all sorrow, Rev. xiv. 13 ; Isa. Ivii. 1, 
2 ; 2 Thess. i. 7. 

God therefore then shall wipe all tears from 
our eyes, even when he comes out of his cham- 
bers as a bridegroom, to fetch his bride, his 
wife, unto him thither, Jo the end they may 
have eternal solace together. 

O these are far better than the chambers of 
the south ' 



Of the Stairs by which they weyit up into tht 
Chambers oj the Temple. 

There were stairs by which men went up 
into these chambers of the temple, and they 
were but one pair, and they went from below 
to the first, and so to the middle, and thence to 
the highest chambers in the temple, 1 Kings vi. 
8 ; Ezek. xli. 7. 

1. These stairs were winding, so that they 
turned about that did go up them. So then he 
that assayed to go into those chambers, must 
turn with the stairs, or he could not go up, no, 
not in the lowest chambers. 

2. These stairs, therefore, were a type of a 
two-fold repentance : That by which we turn 
from nature to grace, and by which we turn 
from the imperfections which attend a state of 
grace to glory. Hence, true repentance, or the 
right going up these turning stairs, is called re- 
pentance to salvation ; for true repentance stop- 
peth not at the reception of grace, for that is 
but a going up these stairs to the middle cham- 
bers, 2 Cor. vii. 10. 

Thus therefore, the soul, as it goes up these 
stairs tu?ns and turns, till it enters the doors of 
the highest chambers. 

It groans, t.hough in a state of grace, because 

84 Solomon's templk 

that is not the state of glory. I count then, that 
from the first to the middle chambers, may be 
a type of turning from nature to grace. But 
from the middle to the highest, these stairs may r 
signify a turning still from the imperfections and 
temptations that attend a state of grace, to that 
of immortality and glory, 2 Cor. v. 1 — 9. 

For, as there are turning stairs from the low- 
est to the middle chambers, so the stairs from 
thence still turn, and so will do till you come to 
the highest chambers. I do not say, that they 
that have received grace, do repent they re- 
ceived grace ; but, I say, that they that have re^ 
ceived grace, are yet sorry that grace is not con- 
summate in glory. And hence they are for going 
up thither still by by these turning stairs ; yea, \ 
they cannot rest below as they would, till they ' 
ascend to the highest chambers. O wretched 
man that I am ! and in this we groan earnestly,, i 
is the language of gracious souls, 2 Cor. i. 2, 3. 

True, every one doth not thus that comes 
into the temple of God ; many rest below stairs, 
they like not to go turning upward. Nor do I 
believe, that all that bid fair for ascending to 
the middle chambers, get up to the highest 
stories, to his stories in the heavens. Many in 
churches, who seem to be turned from nature 
to grace^ have not the grace to go up turning 
still, but rest in that show of things, and so die 
below a share in the highest chamber^. 

All these things are true in the anti-type, and, 
as I think, prefigured by these turting stairs, to 


the chambers of the temple. But this turning, 
and turning still, displeases some much; they 
say, it makes them giddy. But I say, there is 
no way like this, to make a man stand steady, 
stedfast in the faith, and with boldness in the 
day of judgment ; for he has this in his heart, 
1 went up by the turning stairs till I came to the 
highest chambers. A strait pair of stairs are 
like that ladder by which men ascend to the 
gallows ; they are the turning ones that lead us 
to the heavenly mansion-house. Look there- 
fore, you that come into the temple of God to 
worship, that you stay not at the foot of these 
turning stairs, and go up thence, yea, up them, 
and up them, and up them, till you come to the 
view of the heavens ; yea, till you are possessed 
of the highest chambers. How many times has 
God,, by the scripture, called upon you to turn, 
and told you, you must turn or die : and now 
here he has added to his call a figure, by plac- 
ing a pair of turning stairs in his temple, to con- 
vict your very senses, that you must turn, if you 
mean to go up into his holy chambers, and so 
into his eternal mansion-house. And look that 
you turn to purpose, for every turning will not 
serve. Some turn, but not to the Most High, 
and so turn to no purpose. 

<^o solojion's temple 


Of the Molten-Sea that was in the Temple. 

There was also a molten-sea in the temple, it 
was made of brass, and contained three thousand 
baths, 2 Chron. iv. 2 to 8. 

This sea was for the priests to wash in, when 
they came into the temple to accomplish the 
service of God, to wash their hands and feet at, 
that they might not, when they came thither, 
die for their unpreparedness. The laver also 
which was in the wilderness, was of the same 
use there, Exod. xxviii. 

1. It was, as may be supposed, called a sea, 
for that it was large to contain, and a sea of 
brass, for that it was made thereof. It is called 
in the Revelations, a sea of glass, alluding to that 
in the wilderness, which was made of the brazen 
looking glass, of the women that came to wor- 
ship at the door of the tabernacle. Rev. iv. 6 : 
ch. XV. 2 ; Exod. xxviii. 8. 

It was'also said to be molten, because it was 
made of that fashion by fire ; and its anti-type 
therefore said to be a sea of glass mingled with 
fire, Rev. xv. 2. 

1. This sea was a figure of the word of the 
gospel, in the cleansing virtue of it ; which 
virtue then it has when mingled with the fire 
of the HoIy Ghost. And to this Christ alludes, 


Avhen he saith, now ye are clean through the 
word which I have spoken unto you, John xv. 3. 

2. It was a figure of the word, without mix- 
ture of men's invention. Hence it is called 
pure water, having your bodies washed with pure 
water. And again, he sanctifies and cleanseth 
his church with the washing of water ,by the 
word, Eph. v. 26 ; Tit. iii. 5. 

All these places are an allusion to the molten 
sea, at which of old they washed when they 
went into the temple to worship. Therefore, 
eaith he, being washed, let us draw near to God, 
Heb. X. 22. 

3. This sea, from brim to brim, was complete 
ten cubits, perhaps to shew there is as much in 
the word of the gospel to save, as there is in the 
ten words to condemn. 

4. From under this sea round about, appear- 
ed oxen, ten in a cubit did compass it round 
about, 2 Chron. v. 3. Understand by these 
oxen ministers, for to them they are compared 
in, 1 Cor. ix. 9. And thence we are taught 

'whence true ministers come, to wit, from under 
the power of the gospel ; for this sea breeds 
gospel ministers, as the waters breed fish. 

6. It is also said in the text, that these oxen 
were cast, when the seaj^was cast ; insinuating, 
that when God ordained a word of grace to save 
us, he also in his decree provided ministers to 
preach it to us to that end. Paul tells us, that 
he was made a minister of the gospel, according 
to God's eternal purpose, which he purposed in 

88 Solomon's temple 

Christ Jesus our Lord, Eph. iii. 9, 10, 11 ; Col. 
i. 25. 

This sea is said to have a brim like the brim 
of a cup, to invite, as well to drink of its grace 
as to wash in its water ; for the word and spirit, 
when mixed, has not only a cleansing, but a sav- 
ing quality in it, 2 Chron. iv. 1 — 5 ; 1 Cor. xv. 

7. This brim was wtought with lillies, or was 
like a lilly flower, to shew how they should 
grow and flourish, and with what beautiful robes 
they should be adorned, who were washed and 
did drink of this holy water ; yea, that God 
would take care of them, as he also did of the 
lilhes, and would not fail to bestow upon them 
what was necessary for the body, as well as for 
the soul, Matt. iv. 28—33. 


Upon what the Molten-Sea stood in the Temple. 

This molten-sea stood upon the backs of 
twelve brazen bulls, or oxen, 2 Chron. iv. 4. 

2. These oxen, as they stood, looked three 
towards the north, three towards the west, 
three towards the east, and three towards the 

3. These twelve oxen we.'o types of th» 
twelve apostles of the Lamb, who, as thest 
beasts stood looking into the four comers of the 


f.arth, were bid to go preach the gospel in all 
the world. 

4. They were compared to oxen, because 
they were clean, for the ox was a clean beast. 
Hence the apostles are called holy. They were 
compared to oxen, because the ox is strong, and 
they also were mighty in the word, Prov. xiv. 
4 ; 2 Cor. xii. 12., 

5. The ox will not lose what he has got by 
drawing : he will not let the wheels go back. 
So the apostles were set to defend, and not let 
that doctrine go back which they had preached 
to others, nor did they ; they delivered it pure 
to us. 

6. One of the cherubs, of which you read in 
the vision, had a face like an ox, to shew that the 
apostles, these men of the first order, are most 
like the angels of God, Ezek. i. 10. 

7. In that they stood with their faces every 
way, it was, as I said, to shew how the apostles 
should carry the gospel into all the world, Matt, 
xxviii. 19 ; Mark xvi. 

8. And observe, just as these oxen were 
placed, looking in the temple every way, even 
so stand open the gates of the new Jerusalem, 
to receive those that by their doctrine should be 
brought into it. And they shall come from the 
east, and from the west, and from the north, 
and frpm the south, and shall sit down in the 
kingdom of God, Rev. xxi. 13, 14 ; Luke xiii. 


1)0 Solomon's temple 

9. These oxen bear this molten-sea upon 
their backs, to shew, that they should be the 
foundation workmen of the gospel, and that it 
ought not to be removed, as was the molten-sea 
of old, from that basis to another. 

10. It is also said concerning these oxen that 
thus did bear the molten sea, that all their hinder 
parts w^ere inwards, tnat is, covered by that sea 
that was set upon their backs. Their hinder 
parts, or, as the apostle has it, our uncomely 
parts, 1 Cor. xii. 23, 24. 

1 1 . And indeed it becomes a gospel minister 
to have his uncomely parts covered with that 
grace which by the gospel he preacheth unto 
others. As Paul exhorts Timothy, to take heed 
unto himself, and to his doctrine, 1 Tim. iv. 6. 

12. But, alas ! there are too many, who, can 
they have their heads covered with a few gospel 
notions, care not though their hinder parts are 
seen of all the world. But such are false min- 
isters, the prophet calls them the tail. The 
prophet that speaketh lies, either by word, or 
with his feet, he is the tail, Isa. ix. 15 ; Prov. 
vi. 12, 13. >s 

13. But what a shame it is to hide his head un- 
der this molten-sea, while his hinder parts hang 
out. Such an one is none of Christ's oxen, for 
they, with honour to their master, shew their 
heads before all the world, for that their hinder 
parts are inward covered. 

14. Look to thy hinder parts, minister, lest 
while thy mouth doth preach the gospel, thy 


nakedness and shame be seen of those which 
hear thee. 

For they that do not observe to learn this les- 
son, themselves, will not teach others to believe 
the word nor live a holy life ; they will learn 
them to shew their shame, instead of learning 
to be holy. 


Of the Lavers of the Temple. 
• • 
Besides this the molten-sea, there were ten 
lavers in the temple, five of which were put on 
the right side, and five also on the left, 2 Chron. 
iv. 6, 

1. Of their foshion and their furniture you 
may see, 1 Kings vii. These lavers, as the mol- 
ten-sea, were vessels which contained water, 
but they were not of the same use with it. 
True, they were both to wash in ; the sea to 
wash the worshippers, but the lavers to wash 
the sacrifice. He made the ten lavers to wash 
in them such things as they offered for burnt 
offering, but the sea was for the priests to wash 
in, 2 Chron. iv. 6. 

2. The burnt offering was a type of the body 
of Christ, which he once offered for our sins, 
and the fire on which the sacrifice was burned, 
a type of the curse of the law which seized on 
Christ, when he gave himself a ransom for usv 


For therefore, that under the law was called the 
burnt offering, because of the burning upon the 
altar, Lev. iv. 8. 

But what then must we understand by these 
layers, and by this sacrifice being washed in 
them, in order to its being burned upon the 
altar ? 

I answer, verily, I think that the ten lavers 
were a figure of the ten commandments ; in the 
purity and perfection of Christ's obedience, to 
which he became capable of being made a burnt 
oft'ering, acceptable to God for the sins of his 
people. Christ was made under the Jaw, and 
all his acts of obedience to God for us were legal : 
and his living thus a perfect legal life, was li 
washing his offering in these ten lavers, in ord* 
to his presenting it upon the altar for our siiv 
The lavers went upon wheels, to signify walk- 
ing feet ; and Christ walked in the law, and so 
became a clean offering to God for us. The 
wheels were of the very same as were the la- 
vers ; to shew that Christ's obedience to the 
law, was of the same, as to length and breadth, 
with its commands and demands to their utmost 
tittle and extent, The inwards and legs of the 
burnt offering was to be washed in these lavers, . 
Lev. i. 9, 13 ; 2 Chron. iv. 6, to shew that 
Christ should be pure and clean in heart and 

We know that obedience, whether Christ's or 
ours, is called a walking in the way, typified by 
the lavers walking upon their wheels. But J 


mean not by Chri&t his washing of his offering, 
that he had any filthiness cleaving to his nature 
or obedience. Yet this I say, that so far as our 
guiU laid upon him could impede, so far he wip- 
ed it off by washing in these lavers. For his 
offering was to be without blemish, and without 
spot to God. Hence it is said, he sanctified 
himself in order to his suffering ; and being 
made perfect, he became the author of eternal 
sjUvation to all them that obey him, John xvii. 
19; Heb..v. 6,10. 

For, albeit he came holy into the world, yet 
that holiness was but preparatory to that by 
which he sanctified himself, in order to his suf- 
fering for sin : that then which was his imme- 
diate preparation for his suffering, was his obe- 
dience to the law, his washing in these lavers. 
He then first yielded complete obedience to the 
law on our behalf ; and then, as so qualified, of- 
fered his washing sacrifice for our sins without 
spot, to God. 

Thus therefore he was our burnt offering, 
washed in the ten lavers, that he might, accord- 
ing to law be accepted of the Lord. 

And he set five of the lavers on the right side 
of the house, and five of them on the left. 
Thus were the ten divided, as the tables of the 
law, one shewing our duty towards God, the 
other our duty towards our neighbour ; in both 
which the burnt offering was washed, that it 
might be clean in both respects. 

94 Solomon's temple 

They might also be thus placed, the better 
to put the people in mind of the necessity of the 
sanctification of Christ, according to the law, in 
order to his offering of himself an offering ' 
God for us. 

Of the Tables of the Temple. 

He made also ten tables, and placed them in 
the temple, five on the right hand, and five on 
the left, 2 Chi on. iv. 8. 

Some, if not all of these tables, so far as I 
can see, were they on which the burnt offering 
was to be cut in pieces, in order to its burning. 

Those tables were made of stone, of hewn 
stone, on which the work was done, Ezek. xl, 
40 to 44. 

Now, since the burnt offering was a figure of 
the body of Christ, the tables on which this 
sacrifice was slain, must needs, I think, be a 
type of the heart, the stony heart of the Jews. 
For had they not had hearts as hard as an ada- 
mant, they could not have done that thing. 

Upon these tables therefore, was the death of 
Christ contrived, and this horrid murder acted, 
even upon those tables of stone. 

In that they are called tables of hewn stone, 
it may be to shew, that all this cruelty was acted 
under smooth pretences, for hewn stone ar 


smooth. The tables were finely wrought with 
tools, even as the hearts of the Jews were with 
hypocrisy : but alas ! they were stone still, that 
is, hard and cruel, else they could not have been 
an anvil for satan to forge such horrid barbarism 
upon. The tables were in number the same 
with the lavers, and were set by them, to shew 
what are the fruits of being devoted to the law, 
as the Jews were, in opposition to Christ and his 
holy gospel : there flows nothing but hardness 
and a stony heart from thence. This was shewn 
in its first writing ; it was writ on tables of 
stone, figures of the heart of man ; and on the 
same tables or hearts, was the death of Jesus 
Christ compassed. 

One would think, that the meekness, gentle- 
ness or good deeds of Jesus Christ, might have 
procured in them some relentings when they 
were about to take away his life ; but alas ! 
their hearts were tables of stone ! what feeling 
or compassion can a stone be sensible of? Here 
were stony hearts, stony thoughts, stony coun- 
sels, stony contrivances, a stony law, and stony 
"! hands ; and what could be expected hence, but 
barbarous cruelty indeed ? I ask you, said 
Christ, you will not answer me, neither will you 
let me go, Luke xxii. 68. 

In that the stony tables were placed about the 
temple, it supposeth that they were temple- 
men, priests, scribes, rulers, lawyers, &c. that 
were to be the chief in whose hearts this mur- 

d6 Solomon's temple 

der was to be designed, and by them enacted to 
their own damnation, without repentance. 


Of the Instruments wherewith this Sacrifice was 
slain, and of the Four Tables they were laid 
on in the Temple. 

The instnmients that were laid upon the 
tables in the temple, were not instruments of 
music, but those with which the burnt offerings 
were slain. 

And the four tables were of hewn stone for 
the burnt offering ; whereon they also laid the 
instruments wherewith they slew the burnt of- 
fering and the sacrifice, Ezek. xl. 42, 43. 

1. Here we are to take notice, that the table^ 
are the same, and some of them of which we 
spake before. 

That the instruments with which they slew 
the sacrifice, was laid upon these tables. 

The instruments with which they slew the 
sacrifices, what were they but a bloody axe, 
bloody knives, bloody hooks, and bloody hands ? 
For those we need no proof, matter of fact de- 
clares it. 

But what were those instruments a type of ? 

Answer. Doubtless they were a type of our 
^ins. They were the bloody axe, the knife. 
3nd bloody hands, that shed his precious blood. 


They were the meritorious ones, without which 
he could not have died. When I say ours, I 
mean the sins of the world. Though then the 
hearts of the Jews were the immediate contri- 
vers, yet they were our sins that were the 
bloody tools or instruments which slew the Son 
of God. 

He was wounded for our transgressions, he 
died for our sins, Isa. liii ; 1 Cor. xv ; Gal. i. 

Oh ! the instruments of us churls, by which 
this poor man was taken from off the earth, Isa. 
xxxii. 7 ; Prov. xxx. 14. 

The whip, the buffetings, the crown of 
thorns, the nails, the cross, the spear, with the 
vinegar and gall, were all nothing in comparison 
of our sins. For the transgressions of my peo- 
ple was he stricken, Isa. liii. Nor were the 
flounts, taunts, mocks, scorns, derisions, &c. 
with which they followed him from the garden 
to the cross, such cruel instruments as these. 
They were our sins then, our cursed sins, by, 
with, and for the sake of which, the Lord Jesus 
became a bloody sacrifice. 

But why must the instruments be laid upon the 
tables ? 

1. Take the tables for the hearts of the mur- 
derers, and the instruments for their sins, and 
what place mqre fit for such instruments to be 
laid upon ? It is God's command, that these 
things should be laid to heart, and he complains 
of those that do not do it, Issuahxlii. 25 ; chap, 
Ivii, 11. 


')^ Solomon's temple 

Nor are men ever like to come to good, until 
those instruments with which the Son of Gorl 
was slain, indeed to be laid to heart. And they 
were eminently laid to heart, even by them, 
soon after ; the effects of which was, the con- 
version of thousands of them, Acts ii. 36, 37. 

Wherefore, when he says, those instruments 
must be laid upon the stony tables, he insinuates, 
that God would take a time to charge the mur- 
der of his Son home upon the consciences of 
them that did that murder, either to their con- 
version or condemnation. And is it not reason, 
that th^y who did this horrid villany, should 
have their doings laid before their faces, upon 
the tables of their heart, that they may look up- 
on him whom they have pierced, and mourn, 
Zach. xii. 10 ; Rev. i. 7. 

4. But these instrmuents were laid but upon 
some of the tables, and not upon all the ten, to 
shew, that not all, but some of those so horrid, 
should find mercy of the Lord. 

5. But we must not confine those tables only 
to the hearts of the bloody Jews ; they werr 
our sins, for the which he died : wherefore th« 
instruments should be laid upon our tables too : 
and the Lord lay them there for good, that \\( 
also may see our horrid doings, and come bend- 
ing to him for forgiveness. 

6. These instruments thus lying on the ta- 
bles in the temple, became a continual motive to 
God's people to repentance ; for so oft as they 
^aw those bloody and cruel instruments, they 


were put in mind, how their sins should be the 
cause of the death of Christ. 

7. It would be well also, if the instruments 
were at all times laid upon our tables, for our 
more humbling for our sins in every thing we 
do, especially upon the Lord's table, when we 
come to eat and drink before him. I am sure, 
the Lord Jesus doth more than intimate, that he 
expects that we should be so, where he saith, 
when ye eat that bread and drink that cup, do 
this in remembrance of me ; in remembrance 
that I died for your sins, and consequently, that 
they were the meritorious cause of the shedding 
of my blood. To conclude, let all men re- 
member, that those cruel instruments are laid 
upon the tables of their hearts, whether they 
see them or not. The sin of Judah is written 
with a pen of iron, and with the point of a dia- 
mond, upon the tables of their hearts, Jer. 
xvii. 1. 

A pen of iron will make letters upon a table 
made of stone ; and the point of a diamond will 
made letters upon glass. Wherefore in this 
saying, God informs us, that if we shall forbear 
to read those lines to our conversion, God will 
one day read them against us to our condemna- 



Of the Candlesticks of the Temple. 

And he made ten candlesticks of gold, accord- 
ing to the form, and he set them in the temple, 
five on the right hand, and five on the left, 2 
Chron. iv. 7. 

1. Those candlesticks were made of gold, to 
shew the worth and value of them. 

2. They were made after the form, or exact, 
according to rule, like those that were made in 
the tabernacle, or according to the pattern which 
David gave to Solomon to make them by. Ob- 
serve, there was great exactness in those, and 
need they was of this hint, that men might see, 
that every thing will not pass for a right ordered 
candlestick with God, Exod. xxv. 31 to 36 ; 1 
Chron. xxviii. 15, 16. 

Those candlesticks are said sometimes to be 
ten, sometimes seven, and sometimes one. Ten 
here ; seven, Rev. i. and one in Zach. iv. Ten 
is a note of multitude, and seven a note of per* 
fection, and one a note of unity. 

Now, as the precious stones with which the 
house was garnished, were a type of ministerial 
gifts, so these candlesticks were a type of those 
that were to be the churches of the New-Testa- 
ment. Wherefore he says, the candlesticks 
which thou sawestare the seven churches, Rev. 
i. 12, 13,20. 


1. The candlesticks were here in number ten 
to shew that Christ under the New-Testament 
would have many gospel churches. And I, if I 
be lifted up from the earth, saith he, will draw 
all men unto me ; that is, abundance : for the 
children of the desolate, that is, of the New- 
Testament church, shall be many more than 
they of the Jews were, John xii. 32 ; Gal. iv. 

2. In that the candlesticks were set by the 
layers and stony table, it might be to shew us, 
that Christ's churches should be much in con- 
sidering that Christ, though he was righteous, 
yet died for our sins ; though his life was ac- 
cording to the holy law, yet our stony hearts 
caused him to die. Yea, and that the candle- 
sticks are placed there, it is to shew us also, 
that we should be much in looking on the sins 
by which we caused him to die, for the candle- 
sticks were set by those tables whereon they 
laid the instruments with which they slew the 

3. These candlesticks being made according 
to form, seem not only to be exact as to fashion, 
but also as to work. For that in Exodus, with 
its furniture, was made precisely of one talent 
of gold ; (perhaps to shew that Christ's true 
spouse is not to be a grain more, nor a dram less, 
but just the number of God's elect. This is 
Christ's completeness, his fulness ; one more, 
one less, would make his body a monster.) 

* 9* 

102 Solomon's temple. 

4. The candlesticks were to hold the lights, 
and to shew it to all the house, and the church 
is to let her light so shine, that they without may 
see the light. Matt. v. 15, 16; Luke viii. 16; 
ch. xi. 33 ; ch. xii. 35. 

6. To this end the candlesticks were supph- 
ed with olive oil, a type of the supply the church 
hath, that her light may shine, even of the spirit 
of grace. 


Of the Lamps belonging to the Candlesticks of the 

To these candlesticks belonged several lamps, 
with their flowers, and their knops, 2 Chron. 
iv. 21. 

1 . These lamps were types of that profes- 
sion that the members of the church do make of 
Christ, whether such members have saving grace 
or not, Matt. xxv. 1 — 7. 

2. These lamps were beautified with knops- 
and flowers, to shew how comely and beautiful 
that professor is, that adorns his profession with 
a suitable life and conversation. 

3. We read that the candlesticks in Zacharii) 
had seven lamps belonging to it, and a bowl oi 
golden oil on the top, and that by golden pipes, 
this golden oil emptied itself into the lamp? ">'^ 


all, doubtless that the lamps might shine, Zach. 

4. Christ therefore, who is the high priest, 
and to whom it belongs to dress the lamps, doth 
dress them accordingly. But now there are 
lamp carriers <^f ^o^orts, such as have only oil 
in their lamps,*^rft(J*sirch as have oil in their lamps 
and vessels too, and both these belong to the 
church, and in both these Christ will be glorifi- 
ed. And they shall have their proper places at 
last. They that have the oil of grace in their 
hearts, as well as a profession of Christ in their 
hands, they shall go in with him to the wedding, 
but they who only make a profession, and have 
not oil in their vessels, will surely miscarry at 
last. Matt. XXV. 

5. Wherefore, O thou professor ! thou lamp- 
carrier ! have a care and look to thyself ; con- 
tent not thyself with that only, that will main- 
tain thee in a profession, for that may be done 
without saving grace. But I advise thee to go 
to Aaron, to Christ, the trimmer of our lamps, 
and beg thy vessel full of oil of him, (that is 
grace,) for the seasoning of thy heart, that thou 
mayest have wherewith, not only to bear thee up 
now, but at the day of the bridegroom's coming, 
when many a lamp will go out, and many a pro- 
fessor left in the dark, for that will to such be a 
woful day. Lev. xxiv. 2 ; Matt. xxv. 

Some there are, that are neither for lamps nor 
oil for themselves, neither are they pleased if 
they think they see it in others. But they that 


have lamps, and they that have none, and tliej 
which have blown out other folk's light, must 
shortly appear to give an account of all their do- 
ings to God. And then they shall see what it is 
to have oil in their vessels and lamps, and what 
it ia to be without it in their vessels, though it is 
IB their lamps ; and what a dismal thing it is to 
be a malignant to either ; but at present let this 


Of the Shew-bread on the Golden Table in the 

There was also shew-bread set upon a golden 
table in the temple, 1 Kings vii. 48. The shew- 
bread consisted of twelve cakes made of fine 
flour, two tenth deals was to go to one cake, and 
they were to be set in order in two rows upon 
the pure table, Levit. xxiv. 6 — 7. 

1. These twelve loaves, to me, do seem to be 
a type of the twelve tribes under the law, and 
of the children of God under the gospel, as they 
present themselves before God, in and by his 
ordinances, through Christ. Hence the apostle 
says, for we being many, are one bread, &c. 1 
Cor. X. 17. For so were the twelve cakes, 
though twelve, and so are the gospel saints, 
though many. For we being many are one body 
in Christ, Rom. xii. 6. 

SPmiTUALlZED. 105 

2. But they were a type of the true church, 
Slot of the false. For j^phraim, who was the 
head of the ten tribes on their apostacy, is re- 
jected, as a cake not turned. Indeed he is call- 
ed a cake, as a false church may be called at 
church ; but he is called a cake not turned, as a 
false church is not prepared for God, nor fit to 
be set on the golden table before him, Hosea 
vii. 8. 

3. These cakes or shew-bread, was to hare 
frankincense strewed upon them, as they stood 
upon the golden table, which was a type of the 
sweet perfumes of the sanctifications of the 
Holy Ghost. To which I think Paul alludes, 
when he says, the offering up of the Gentiles 
is acceptable to God, being sanctified by the Holy 
Ghost, Rom. XV. 16. 

4. They were to be set upon the pure table, 
new, and hot, to shew that God delighted in the 
company of new and warm believers. I re- 
member thee, the kindness of thy youth : When 
Israel was a child I loved him. Men, at first 
conversion, are hke to a cake well baked and 
new taken from the oven ; they are warm, and 
cast forth a very fragrant scent, especially when 
as warm sweet incense is strewed upon them, 
Jer. ii ; Hos. xi. 

6. When the shew-bread was old and stale, 
it was to be taken away, and new and warm put 
in its place, to shew that God has but little de- 
light in the service of his own people, when 
their duties grow stale and mouldy. Therefore 

106 Solomon's temple 

he removed his old, stale, mouldy, church ot 
the Jews from before him, and set iij their room 
upon the golden table, the warm church of the 

6. The shew-bread by an often remove, and 
renewing, was continually to stand before the 
Lord in his house, to shew us, that always, as 
long as ordinances shall be of use, God will have 
a new, warm, and sanctified people to worship 

7. Aaron and his sons were to eat the old 
shew-bread, to shew, that when saints have lived 
in the world, as long as living is good for them, 
and when they can do no more service for God 
in the world, they shall yet be accepted of Jesus 
Christ, and that it shall be as meat and drink to 
him, to save them from all their unworthinesses. 

8. The new shew-bread was to be set even 
on the Sabbath before the Lord. To shew 
with what warmth of love and affections God's 
servants should approach his presence upon his 
holy day. 


Of the Snuffers belonging to the Candlesticks and 
Lamps of the Temple. 

As there were candlesticks and lamps, so there 
wejfe SQuflFers also prepared for these in the 


temple of the Lord. And the snuflers were 
snuffers of gold, 1 Kings vi. 50. 

1. Snuffers : The use of snuffers is to trim 
the lamps and candles, that their lights may shine 
the brighter. 

2. Snuffers, you know, are biting, pinching 
things, but use them well, and they will prove 
not only beneficial to those within the house, 
but profitable to the lights. 

Snuffers ; you may say of what they were a 
type ? 

Answer. If our snuffs are our superfluities 
of naughtiness ; our snuffers then are those 
righteous reproofs, rebukes and admonitions, 
which Christ has ordained to be in his house for 
good ; or, as the apostle hath it, for our edifica- 
tion ; and perhaps, Paul alludes to these, when 
he bids Titus to rebuke the Cretians sharply, 
that they might be sound in the faith, Tit. i. 12, 

As who should say, they must use the snuffers 
of the temple to trim their lights withal, if they 
burn not well. These snuffers therefore are of 
great use in the temple of God ; only, as I said, 
they must be used wisely. It is not for every 
fool to handle snuffers, at, or about the candles, 
lest perhaps, instead of mending the light, they 
put the candle out. And therefore Paul bids 
them that are spiritual do it. Gal. vi. 1. My 
reason tells me, that if I use these snuffers as 
I should, I must not only endeavour to take ih€ 

108 Solomon's temple 

supierfluous snuff away^ but so to do it, that the 
light thereby be amended ; which then is done, 
if, as the apostle saith, I use sharpness to edifi- 
cation, and not for destruction, 1 Cor. v. 4, 5 ; 
2 Cor. xii. 10. 

Are not the seven churches in Asia called by 
the name of candlesticks ? And why candle- 
sticks, if they were not to hold the candles ? 
and candles must have snuffers therewith to 
trim the lights. And Chiist, who is our true 
Aaron, in those rebukes which he gave those 
churches, alluding to these snuffers, did it, that 
their light might shine the brighter, Rev. ii. and 
iii. chapters. 

Wherefore, as he used them, he did it still 
with caution to their light, that it might not be 
impaired. For as he still thus trimmed these 
lamps, he yet encouraged what he saw would 
shine, if he helped. H6 only nipped the snuff 

Thus therefore he came to them with these 
snuffers in his hand, and trimmed their lamps 
and candlesticks, Rev. ii. 4, 20, chap. iii. 2, 15. 

This should teach ministers, to whom it be- 
longs, under Christ, to use these snuffers well. 
Strike at the snuff, not at the light, in all your 
rebukes and admonitions ; snuff not your lamps 
of a private revenge, but of a design to nourish 
grace and gifts in churches. Thus our Lord 
himself says he did, in his using of these snuf- 
fers about these candlesticks, As many, said he. 


I love, I rebuke and chasten ; be zealouSj 
therefore, and repent, Rev. iii. 19. 

To conclude : Watchmen, watch, and let not 
your snuffs be too long, nor pull them off with 
your fiogers or carnal reasonings, but with godly 
admonitions, &c. Use your snuffers graciously, 
curb vice, nourish virtue ; so ye will use them 
well, and so your light will shine to the glory 
of God. 


Of the Snuff-dishes that were with the Snuffers in 
the Temple. 

As there were snuffers, so there were also 
snuff dishes in the temple. And they were also 
made of gold, Exod. xxv. 28, ch. xxxvii. 23 ; 
Numb. iv. 9. The snuff-dishes were those in 
which the snuffs were put when snuffed off, and 
by which they were carried forth of the temple. 
They therefore, as the snuffers are, are of great 
use in the temple of God. 

1 . By them the golden floor of the temple is 
kept from being daubed by the snuffs. 

2. By them also the clean hands of those 
that worship there, are kept from being defiled. 

3. By them also the stink of the snuffs is 
soonest suppressed in the temple, and conse- 
quently the tender noses of them that worship 
there, preserved from being offended. 


110 Solomon's temple 

Snuffs, ye know, are daubing things, stinking 
things, nauseous things ; therefore we must take 
heed that they touch not this floor on which we 
walk, nor defile the hands which we lift up to 
God, when we come to worship him. But how 
must this be done, but as we take them off with 
the snuffers, and put them in these snuff dishes ? 

Some are for being at the snuffs with theiF 
fingers, and will also cast them at their feet, and 
daub the floor of God's holy house, but usually 
such do burn as well as defile themselves. But 
is it not a shame for a man to defile himself 
with the vice which he rebukes in another ? 
Let us then, while we are taking away the snuffs 
of others, hate even the garment spotted by the 
flesh, and labour to carry such stink with thp 
snuff dishes, out of the temple of God. 

Snufi'-dishes you may say, what are they ? 

I answer. If sin are the snuffs, and rebukes, 
and admonitions the snuffers, then, methinks, 
repentance, or in case that be wanting, the cen- 
sures of the church should be the snuff-dishes. 

Hence, repentance is called a church cleans- 
ing grace, and the censures of the church, a 
purging out of tlie old leaven, and making it a 
new lump, 1 Cor. v ; 2 Cor. vii. 11. 

Ah ! were these snuff-dishes more of use in 
the churches, we should not have this man's 
snuff defile that man's fingers as it doth ; nor 
would the temple of God be so bedaubed with 
gnuffs as it is. 

v\b ! savifls puU^sd off, lig sti^l on the temple 


floor, and there stink, and defile both feet and 
fingers, both the castings and conversations of 
temple worshippers, to the disparaging of reli- 
gion, and of making the religious worship but of 
low esteem with men. And all, I say, for want 
of the due use of these snuffers, and the snuff- 
dishes there. 

Nay, are not whole churches now defiled 
with those very snuffs that long since were 
plucked off, and all for want of the use of these 
snuff-dishes, according to* the Lord's command- 
ment. For you must know that reproofs and 
admonitions are but of small use, where repen- 
tance, or church censures are not thereto an- 
nexed. When ministers use the snuffers, the 
people should use the snuff-dishes. 

Round reproofs for sin, when they light upon 
penitent hearts, then brave work is in the church : 
Then the snuff is not only pulled away, but car- 
ried out of the temple of God aright, &c. 

And now the worship and worshippers shine 
like gold. As an ear-ring of gold, and an orna- 
ment of fine gold, so is a wise reprover upon 
an obedient ear, Prov. xxv. 12. 

Ministers, it appertains to you to use the snuf- 
fers, and to teach the people to hold the snuff 
dishes right. Acts xx. 20, 21 ; 1 Tim. iv. 2. 
We must often be snuffed with these snuffers, 
or our light will burn but dimly, our candle will 
also waste : Pray, therefore, O men of God, 
look diligently to your people, snuff them as you 

e there is need, but touch not their snuff with 

112 Solomon's tkmplf. 

your white fingers ; a little smutch on you will 
be seen a great way. Remember also that you 
leave them no where, but with these snuff-dishe- 
that the temple may be cleared of them. 

Do with the snuff as the neat house-wife doth 
with the toad which she finds in her garden ; 
She takes the fork or a pair of tongs, and there- 
with doth throw it over the pales. Cast them 
away, I say, with fear, zeal, care, revenge, and 
with great indignation : And then your, church, 
your conversation, your fingers, and all, will be 
kept white and clean. 


Of the Golden Tongs belonging to the Temple. 

There was also tongs of gold used in the 
temple of old, 1 Kings vii. 49. 

1. These tongs were used about the altar, to 
order the fire there. 

2. They were used too about the candlestick>- 
and are therefore called his tongs. 

3. Perhaps there w^ere tongs for both these 
services, but of that the word is silent. 

But what w^ere they used about the candle- 
stick to do ? 

Answer. To take the holy fire from off the 
altar to light the lamps withal. For the fire of 
the temple was holy fire, such as at first was 
kindled from heaven, and when kindled, main- 


tained by the priests ; and of that the lamps 
were lighted, Lev. ix. 24 ; 2 Cor. vii. 1. 

Nor was there upon pain of death, any other 
lire to be used there, Lev. x. 1. These tongs 
therefore were used to take fire from off the 
altar, to light the lamps and candlesticks withal. 
For to trim the lights, and dress the lamps, was 
Aaron's work, day by day, Numb. viii. 3. He 
shall light and order the lamps upon the pure 
candlestick before the Lord, and Aaron did so ; 
he lighted the seven lamps thereof, as the Lord 
commanded Moses. 

What is a lamp or candlestick to us, if there 
be not light thereon, and how lighted without 
fire ? And how shall we take up coals to light 
the lamps withal, if we have not tongs prepared 
for that purpose ? 

With these tongs fire also was taken from off 
the altar, and put into the censers, to burn sweet 
incense with, before the Lord. The tongs then 
were of great use in the temple of the Lord. 

But what were the tongs a type of ? 

The altar, was a type of Christ ; the fire, of 
the Holy Ghost ; and those tongs were a type 
of that holy hand of God's grace, by which the 
coals, or several dispensations, and gifts of his 
Holy Ghost are taken and given to the church, 
and to her members, for her work and profit ia 
this world. 

Tongs, we know, are used instead of fingers ; 
wherefore Aaron's golden tongs were a type of 
Christ's golden fingers, Song v. 14. 


Isaiah saith, that one of the sernphims flew 
him with a hve coal in his hand, which he haa 
taken with the tongs from off the altar. Here 
the type and anti-type, to wit, tongs and hands, arc 
put together, Isa. vi. But the prophet Ezekiel, 
treating of the like matters, quite waves the type, 
the tongs, and speaketh only of his holy hand. 
And he spake to the man clothed with linen, and 
said, go in betAveen the wheels under the cherub, 
(where the mercy-seat stood where God dwelt, 
Exod. ii. Psal. Ixxx. i,) and fill thy hand with 
coals of fire from between the cherubims, 
Ezek. X. 2. 

Thus you see our golden tongs are now turn- 
ed into a golden hand ; into the golden hand of 
the man clothed in lihen, which is Jesus Christ, 
who at his ascension, received of God the Fa- 
ther, the spirit in all fulness, to give, as his di- 
vine wisdom knew was best, the several coals 
or dispensations thereof unto his church, for 
his praise and her edification. Acts ii. 

It is by this hand also, that this holy fire is 
put into our censers. It is this hand also that 
takes this coal therewith to touch the lips of 
ministers, that their words may warm like fire. 
And it is by this hand that the Spirit is given to 
the churches as returns of their holy prayers, 
Luke xi. 1,2; Rom. viii. 26. 

It was convenient that fire in the^ temple 
should be disposed of by golden tongs, but the 
Holy Ghost, by the golden hand of Christ's 
grace, for that can wittingly dispose of it, ac 


( ording as men and things are placed, and to do 
and be done in the churches. Wherefore, he 
adds, and one cherub stretched forth his hand 
from between the cherubims unto the fire that 
was between the cherubims, and took thereof, 
and put it into the hands of him that was clothed 
with linen, who took it, and w^ent out, Ezek. x, 7. 
By this hand then, by this man's hand, the 
coals of the altar are disposed of, both to the 
lamps, the candlesticks, the censers, and .the 
lips of ministers, according to his own good 
pleasure. And of all this was the tongs in the 
temple a type. 


Of the Altar of Incense in the Temple. 

The altar of incense was made first for the 
tabernacle, and that of shittim-wood, but it was 
made for the temple, of cedar, and it was to be 
set before the vail, that is, by the ark of the 
testimony, before the mercy-seat ; that is, at 
the entering of the holiest, but not within. And 
the priest was to approach it every morning, 
which, as to the holiest he might not do. Be- 
sides, when he went in to make an atonement, 
he was to take fire from off that altar, to burn 
his incense within the holy place, Exod. xxx. 4 
to 10 ; Lev. xvi. 18. 

I . It was called the golden altar, because it 

116 Solomon's temple 

was overlaid with pure gold. This altar was 
not for burnt offering, as the brazen altar was 
not for the meat-offering nor the drink offering, 
but to burn incense thereon, ver. 7, which sweet 
incense was a type of the grace of prayer, Psalm 
cxli. 2. 

2. Incense, or that called incense here, was 
not a simple but a compound, made up of sweet 
spices, called stacte, onycha, and galbanum ; 
these three may answer to these three parts of 
duty, to wit, prayer, supplication, and interces- 
sion, Exod. XXX. 34 to 37. 

3. This incense was to be burned upon the 
altar every morning, upon that altar which was 
called the altar of incense, which was before 
the vail, to shew, that it is our duty every morn- 
ing to make our prayer to God by Jesus Christ 
before the vail ; that is, before the door of heav- 
en, and there to seek, knock, and ask, for what 
we need, according to the word, Luke xi. 9 to 

4. This incense was to be kindled every 
morning, to shew how he continueth interceding 
for us ; and also that all true praise of men to 
God, is by the word, the renewed work of the 
Holy Ghost upon our hearts, Rom. viii. 26. 

5. Incense, as you see, was made of sweet 
spices, such as were gummy, and so apt to burn 
with a smoke, to shew, that not cold and flat, but 
hot and fervent is the prayer that flows from the 
spirit of faith and grace, Zach. xii. 10 ; Jer. y. 


(j. The smoke of this incense was very sweet 
and savoury, like pleasant perfume ; to shew 
how delightful and acceptable the very sound 
and noise of right prayer is unto the nostrils of 
the hving God, because it comes from a broken 
heart, Psalm \i. 17 ; Song ii. 14. 

7. This incense was to be offered upon the 
golden altar, to shew us that no prayer is ac- 
cepted, but what is directed to God in the name 
of his holy and blessed Son our Saviour, 1 Pet. 
ii. 5 ; Heb. xiii. 15. 

8. They were commanded to burn incense 
every morning upon this altar, to shew that God 
is never weary of the godly prayers of his peo- 
ple. It also sheweth, that we need every day 
to go to God for fresh supplies of grace, to carry 
us through this evil world. 

9. This altar, though it stood without the 
veil, to teach us to live by faith, and to make 
use of the name of Christ, as we find it record- 
ed in the first temple, yet was placed so nigh 
unto the holiest, that the smell of the smoke 
might go in thither, to shew, that it is not dis- 
tance of place that can keep the voice of true 
prayer from our God, the God of heaven, but 
that he will be taken with what we ask for ac- 
cording to his word. 

• It stood, I say, nigh the vail, nigh the holiest ; 
and he that burnt incense there, did make his 
approach to God. Hence the Psalmist, when 
he speaks of praying, saith, It is good for me 

118 Solomon's temple 

to draw nigh unto God, Psal. Ixxii. 20 ; Heb. x. 

10. This altar, thus placed, did front the ark , 
within the vail, to put us in mind, that the law 
is kept therein from hurting us ; to let us know 
also, that the mercy seat is above, upon the ark, 
imd that God doth sit thereon, with his pardon 
in his hand to save us. O what speaking things 
are types, shadows, and parables, had we but 
eyes to see, had we but ears to hear ! 

He that did approach the altar with incense of 
old, aright, (and then he did so, when he ap- 
proached it by Aaron his high priest,) pleased 
God ; how much more shall we have both per- 
son and prayers accepted, and a grant of what 
we need, if mdeed we come as we should to God, 
by Jesus Christ. 

But trike heed you approach not to a wrong 
altar ; take heed also that you come not with 
str mge fire, for they are dangerous things, and 
cause the worshippers to miss of what they 
would enjoy. But more of this in the next par- 


Of the Oolden Censers belonging to the Templer 

There were also golden censers belonging to 
the temple ; and they were either such as be- 
longed to the sons of Levi in general, or that 


were for Aaron and his sons in special, Numb, 
vi. 16—18. 

The censers of the Levites were a type of 
ours ; but the censer of Aaron was a type of 

The censers, as was hinted before, were for 
this use in the temple, namely, to hold the holy 
fire in, on which in incense was to be burned be- 
fore the Lord, Lev. x. 1. 

These censers then were types of hearts ; 
Aaron's golden one was a type of Christ's gol- 
den heart, and the censers of the Levites were 
types of other worshippers hearts. 

The fire also which was put therein was a 
type of that spirit by which we pray, and the 
incense that burnt thereon, a type of our de- 

Of Christ's censer, we read. Rev. viii. which 
is always filled with much incense ; that is, with 
continual intercessions, which he offered to God 
for us, and from whence also there always goes 
a cloud of sweet savour, covering the mercy- 
seat, Lev. xvi. 13 ; Heb. vii. 25 ; Rev. viii. 

But to speak of the censers, and fire, and in- 
cense of the worshippers, for albeit, they 
were all put under one rule, that is, to be ac- 
cording to law, yet oftentimes as were the wor- 
shippers, such were the censers, fire, and in- 

1 . Hence the two hundred and fifty censers 
with which Corah and his company offered, are 

120 Solomon's temple 

called the censers of sinners ; for they came 
with wicked hearts then to burn incense before 
the Lord, Numb. xvi. 19. 

2. Again, the censers of these men were 
called the censers of sinners ; shewing they 
came at that time to God with naughty hearts ; 
so the fire that was in Nadab and Abihu's censers 
is called strange fire, which the Lord command- 
ed them not, Lev. x. 1 . 

3. This strange fire was a type of that strange 
spirit, opposed to the spirit of God, in and by 
which, notwithstanding, some adventure to per- 
form worship to God. 

4. Again, As these censers are called the 
censers of sinners, and this fire called strange 
fire, so the incense of such is called strange, 
and is said to be an abomination unto God, Exod. 
XXX, 9 ; Isa. i. 13. 

Thus you see that both the censers, fire and 
incense, of some is rejected even as the heart ; 
spirit, and prayer of sinners are an abomination 
unto God, Hos. vii. 14, ch. iv. 12, ch. v. iv ; 
Prov. xxviii. 9. 

But there were besides these, true censers, 
holy fire, and sweet incense, among the wor- 
shippers in the temple ; and their service was 
accepted by Aaron their high-priest ; for that was 
through the faith of Christ, and these were 
types of our true gospel worshippers, who come 
with holy hearts, the holy Spirit, and holy de- 
sires before their God by their Redeemer. 
These are a perfume in his nose. The pray 


ol' the upright is his delight. David's prayers 
went up like incense, and the lifting up of his 
hands, as the evening sacrifice, Prov. xv. 8 ; 
Psal. csli. 2. 

Let them then that pretend to worship before 
God in his holy temple, look to it, that both 
their censers, fire, and incense, heart, spirit, and 
desires, be such as the word requires, lest, in- 
stead of receiving gracious returns from the 
God of heaven, their censers be laid up against 
them ; lest the fire of God devour them, and 
their incense become an abomination to him, as 
it happened to those made mention of before. 

But it is said, the censers of Corah and his 
companions were hallowed. 

Answer. So is God's worship, which is so 
by his ordination ; yet, even that very worship 
may be spoiled by man's transgression. Prayer 
is God's ordinance, but all prayer is not accept- 
ed of God. We must then distinguish between 
the things commanded, and our using of that 
thing. The temple was God's house, but was 
abused by the irreverence of those that wor- 
shipped there, even to the demolishing of it. 

A golden censer is a gracious heart, heavenly 
fire, is the Holy Ghost, and sweet incense, the 
effectual fervent prayer of faith. Have you 
these ? These God expects, and these you must 
have, if ever your persons or performances be 
of God accepted. 




Of the Golden Spoons of the Temple 

The golden spoons belonging to the temple 
were in number, according to Moses, twelv* 
answering to the twelve tribes. But when tlu^ 
temple was built, I suppose they were more, 
because of the number of the basons, Numb. 
Vii. 14, 20, 26, 32, 38, 40, 50, 56, 62, 68, 74, 
80, 86. 

2. The spoons, as I suppose, were for the 
worshippers in the temple, to eat that broth 
withal wherein the trespass offerings were boil- 
ed. For which purpose there were several 
cauldrons hanging in the corners of that court, 
called the priest's, to boil them in, 1 Sam. ii. 13, 
14 ; Ezek. xlvi. 19, 20. 

3. Now, in that he saith here were spoons, 
what is it, but there were also babes in the tem- 
ple of the Lord ? There was broth for babes, 
as well as meat for men, and spoons to eat the 
broth withal. 

4. True, the gospel being more excellent 
than the law, doth change the term, and instead 
of broth, saith there is milk for babes. But in 
that he saith, milk, he insinuates, there are 
spoons for children in the church. 

5. I could not, saith Paul to them at Corinth, 
speak to you as unto spiritual, but as unto car- 
nal, pvpo as unto babes in Christ. 1 have fed 


nith milk, and not with meat, for hitherto ye 
were not able to bear it, neither yet now are ye 
able, 1 Cor. iii. 1, 2. 

6. See, here was need of spoons, milk is 
spoon meat ; for here were those which could not 
feed themselves with milk ; let them then that 
are men eat^he strong meat, for every one that 
useth milk is unskilful in the word of righteous- 
ness, for he is a babe. For strong meat belong- 
eth to them that are of full age, who, by reason 
of use, have their senses exercised to discern 
both good and evil, Heb. vi. 13, 14. 

7. Spoons, you know, are to feed us with 
weak and thin food, even with that which best 
suiteth with weak stomachs, or with a babish tem- 
per. Hence, as the strong man is opposed to 
the weak, so the milk is opposed to the strong 
meat. ^ 

8. So then, though the babe in Christ is weak- 
er than the man in Christ, yet he is not by 
Christ left unprovided for ; for here is milk for 
babes, and spoons to eat it with. All this is 
taught us by the spoons, for what need is there 
of spoons, where there is nothing to eat but 
strong meat ? 

9. Babes, you know, have not only babish 
stomachs, but also babish tricks, and must be 
dealt withal as babes ; their childish talk, and 
childish carriages must be borne withal. 

10. Sometimes they cry for nothing ; yea, 
and count them their foes who rebuke their 
childish toys and ways ; all which the church 

l^i'l Solomon's templl; 

must bear, because they are God's babes ; yea, 
must feed them too. For if he has found them 
milk and spoons, it is that they may be fed there 
with, and live. Yea, grown ministers are God 
nurses, wherefore they must have a lap to lay 
them in, and knees to dandle them upon, and 
spoons to feed them with. 

11. Nor are the babes but of use in tho 
church of God, for he commands that they be 
brought to cry with the congregation before the 
Lord, for mercy for the land, Joel ii. 16. 

12. Incense, I told you, was a type of pray- 
ers, and the spoons, in the time of Moses, were 
presented at the table full of it. Perhaps to 
shew that God will, with the milk which he has 
provided for them, give it to them as a return of 
their crying to him, even as the nurse gives the 
child the teat and milk. 

13. You know the milk is called for, when 
the child is crying, as we say, to stop its mouth 
with it. O babes I did you but cry soundly, God 
would give you yet more milk. 

But what were these golden spoons a type 
of ? 

I answer, if the milk is the juice and conso- 
lation of the word, then the spoons must be 
those soft sentences and golden conclusions, 
with which the ministers feed their souls by it. 
I have fed you, said Paul, with the milk of the 
word ; saith Peter, even as you have been able 
to bear it. Compare these two or three texts. 
1 Pet. ii. 1—3 : 1 Cor. iii. 2 : 1 Thess. ii. 7. 


1 4. And this is the way to strengthen the weak 
hands, and to comfirm the feeble knees. This is 
the way to make them grow to be men, who 
now are but as infants of days. Thus a httle 
one may become a thousand, and a small one a 
strong nation. Yea, thus in time, you may make 
a little child to jostle it with a leopard ; yea, to 
take a lion by the beard ; yea, thus you may em- 
bolden him to put his hand to the hole of the asp, 
and to play before the den of the cockatrice, 
Isa. xi. 6 — 8, ch. xl. 22. 

Who is the most stout, was once a babe ; he 
that can now eat meat, was sometimes glad of 
milk, and to be fed with the spoon. Babes in 
Christ therefore must not be despised, nor over- 
looked. God has provided them milk, and 
spoons to eat it with, that they may grow to be 
men before him. 


Of the Bowls and Basons belonging to the Tern* 

As there were spoons, so there were bowls 
and basons belonging to the temple. Some of 
these were of gold, and some of silver ; and 
when they were put together, their number was 
four hundred and forty. These you read of 
Ezra i, 10. 


126 Solomon's temple 

The bowls or basons were not to wash in, a^ 
were the sea and lavers of the temple, they 
were rather to hold the messes in, which the 
priests at their holy feasts, did use to set before 
the people. This being so, they wxre types of 
that proportion of faith, by which, or by the 
measure of which, every man receiveth of the 
holy food, for the nourishment of his soul. For 
as a man had a thousancl messes set before him, 
he, eating for his health, cannot go beyond what 
his stomach will bear ; so neither can the child 
of God, when he comes to worship at the temple 
of God, receive of the good things that are be- 
yond the proportion of his faith ; or, as it is in 
another place, according to the ability which 
God giveth, Rom. xii. 6 ; 1 Pet. iv. 11. 

And hence it is, at the self same ordinance, 
some receive three times as much as others do ; 
for that their bowl, I mean their faith, is able to 
receive it. Yea, Benjamin's mess was five times 
as big as the mess of any of his brethren : and 
so it is with some saints, while they eat with 
their brother Joseph in the house of the living 

There are three go to the same ordinance, and 
are all of them believers, who, when they come 
and compare notes, do find their receivings are 
not of the same quantity. 

One says, I got but little ; the other says, it 
was a pretty good ordinance for me ; and the 
third says, I was exceeding well there. Why to 
be sure, he that had but little there, had there 


but little faith ; but great faith in him would have 
* received more. He had it then according to the 
largeness of his bowl, even according to his faith, 
even as God hath dealt to every man the meas- 
ure of faith, Rom. xii. 3. 

Mark, faith is a certain measure, and that not 
only as to its degree, for that it can receive, re- 
tain, or hold what is put into it. 

So then it is no matter how much milk or holy 
broth there is, but how big is thy bowl, thy faith. 
Little bowls hold but little, nor canst thou re- 
ceive, but as thy faith will bear : (I speak now 
of God's ordinary dealing with his people.) 
For, so he saith in his word, According to thy 
faith be it unto thee. Matt. ix. 29. 

If a man goeth to the ocean sea for water, let 
him carry but an egg-shell with him, and with 
that he shall not bring a gallon home. I know 
indeed, that our little pots have a promise of 
being made like the bowls of the altar ; but 
still our mess must be according to our measure, 
be that small, or be it great. The same proph- 
et saith again, the saints shall be filled like bowls, 
as the corners of the altar ; which, though it 
supposes an enlargement, yet it must be confin- 
ed to that measure of faith which is provided 
for its reception. And suppose these bowls 
should signify the promises, though the saints, in 
the promises, and compared to them, because 
they, not promises, are the subjects of faith, 
yet it is the promise of our measure of faith in 
that, that is nourishing to our souls. 


When Ahasuerus made a feast to his subject;;, 
they drank their wine in bowls. They did not 
drink it by the largeness of the vessel whence 
they drew it, but according to their health, and 
us their stomachs would so receive it, Esther i. 

Thy faith then is one of the bowls or bason> 
of the temple, by, or according to which, thou 
receivest thy mess, when thou sittest feasting at A 
the temple of God. 

And observe, all the bowls were not made of 
gold, as all faith is not of a saving sort. It is the 
golden fiiith that is right, the silver bowls were 
of an inferior sort, Rev. iii. 18. 

Some, I say, have golden faith ; all faith is not 
so. Wherefore look to it, soul, that thy bowl, 
thy faith, be golden faith, or of the best kind. 
Look, I say, after a good faith, and great, for a 
great faith receives a great mess. 

Of old, beggars did use to carry their bowls 
in their laps, when they went to a door for an 
alms ; consequently, if their bowls were but 
little, they oft-times came off by the loss, though 
the charity of the giver was large. Yea, the 
greater the chanty, the larger the loss, because 
the beggar's bowl was too little. Mark it well, 
it is oft-times thus in the matters of our God. 

Art thou beggar, a beggar at God's door ? Be 
sure thou gettest a great bowl, for as thy bowl 
is, so will be thy mess. According to thy faith, 
sfiith he, be it unto thee. Matt. ix. 20. 



Of the Flaggons and Cups of the Temple. 

The next thing to be considered is, the flag- 
gons and cups of the temple ; of these we read, 
1 Chron. xxviii. 17 ; Jer. lii. 19. 

These were of great use among the Jews, 
especially on their feasting days, on their Sab- 
baths, new moons, and the like, Lev. xxiii. 13 ; 
Numb, xxviii. 7: Chron. xvi. 3; Isa. xxv. G, 
ch. Ixii. 8,9. 

For instance, the day that David danced be- 
fore the ark, he dealt among all the people, even 
to the whole multitude of Israel, as well to the 
women as to men, to every man a cake of bread, 
a good piece of flesh, and a flaggon of wine, 2 
Sam. vi. 19 ; 1 Chron. xvi. 3. 

In this mountain, that is, in the temple typi- 
cally, saith the prophet, shall the Lord of hosts 
make unto all people a feast of fat things, a 
feast of wine on the lees, of fat things full of 
marrow, of wine on the lees well refined, Isa. 
xxv. 6. 

These are feasting times, the times in which 
our Lord used to have his spouse into his wine 
cellars and in which he used to display, with 
delight, his banner over his head in love. Song 
ii. 5. 

The church of Christ, alas ! is of herself a 
vory fickly, puny thing, a woman, a weaker ves- 

130 Solomon's temple 

sel, but how much more must she needs be > 
weak, whan the custom of women is upon her, 
or when she is sick of love. Then she indeed 
has need of a draught, for she now sinks, and 
will not else be supported. Stay me with flag- 
gons, saith she, and comfort me with apples, for 
I am sick of love. Song ii. 4, 5. 

These flaggons, therefore, were types of 
those feastings, and of those large draughts of 
divine love, that the Lord Jesus draweth for, and 
giveth to his spouse in those days that he feast- 
eth with her. For then he saith drink, yea, 
drink abundantly, O beloved. This he does to 
cheer her up under her hours of sadness and de- " 
jection ; for now new corn makes the young 
men cheerful, and new wine the maids, Prov. 
xxvi. 6, 7 ; Psal. cxvi. 13 : Jer. xvi. 7 ; Song 
V. 1 ; Zach. ix. 17. 

As there were flaggons, so there were cups, 
and they are called cups of consolation, and 
cups of salvation ; because, as I said, they were 
they by which God at his feasting with his peo- 
ple, or when he suppeth with them giveth out 
the more large draughts of his love to his saints, 
to revive the spirits of the humble, and to re- 
vive the hearts of the contrite ones. At these 
times God made David's cup run over. For we 
are now admitted, if our faith will bear it, to 
drink freely into his grace, and to be merry 
with him, Psal. xxiii. 6 ; Luke xv. 22 — 24 ; 
Song V. 1, ch. vii. U, 12 ; John xiv. 23 ; Rev. 
iii. 20, 


Tills Is that to which the apostle alludeth, 
when he saith, be not drunk with wine, where- 
in is excess, but be ye filled with the spirit ; 
speaking to yourselves in psalms, and hymns, 
and spiritual songs, singing and making melody 
in your hearts unto the Lord. 

For the cups, as to their use in the general, 
understand them, as of the bowls made mention 
of before. For assurances are the blooms and 
flowers of faith ; not always on it, though usu- 
ally on feasting days, it is so. So the degree of 
the one is still according to the measure of the 
other, Ephes. v. 18 ; James v ;* Rom. xv. 13. 


Of the Chargers of the Temple 

In the tabernacle they had but twelve of them, 
and they were made of silver ; but in the tem- 
ple they had in all a thousand and thirty. The 
thirty were made of gold, the rest were made of 
silver. Numb. vii. 48. 

These chargers were not for uses common or 
profane, but, as I take it, they were those in 
which the passover, and other meat offerings 
were drest up, when the people came to eat be- 
fore God in his holy temple. 

The meat, you know I told you, was opposite 
to milk, and so are these chargers to the bowls 
and cups and flaggons of the temple. 

Jo2 Solomon's temple 

The meat was of two sorts, roast or boiled. 
Of that which was roast, was the passover, and 
of that which was boiled, was the trespass-of- 
ferings. Wherefore, concerning the passover 
he saith, eat not of it raw, nor sodden at all in 
water ; but roast with fire, his head, with his 
legs, and with the purtenance thereof. Exodus 
xii. 19. 

This roast meat was a type of the body of 
Christ, as suffering for our sins, the which, 
when it was roast, was, and is, as drest up in 
chargers, set before the congregations of the 

But what were the chargers a type of? 

I also ask, in what charger our gospel passo- 
ver is now drest up, and set before the people ? 
Is it not in the evangelists, the prophets, and 
epistles of the apostles ? They therefore are 
the chargers and the ordinance of the supper ; 
in these also is the trespass offerings, with what 
is fryed in pans, mystically prepared for the 
children of the highest. 

And why might they not be a type of gospel 
sermons ? 

I answer, I think not so fitly ; for alas ! the 
best of sermons in the world, are but as thin 
slices cut out of those large dishes. Our min- 
isters are the ' carvers, good doctrine is the 
meat, and the chargers in which this meat is 
found are the holy canonical scriptures, &c. 
though, as I said, most properly, the New-Tes- 
tament of our Lord and Saviour Jesus Christ. 


In these is Christ most truly, lively, and 
amply set before us as crucified, or roasted at 
the fire of God's law for our sins, that we might 
live by him through faith, feeding upon him, 2 
Cor. iii. 12 ; Gal. iii. 12 ; Acts iii. 18—21, ch. 
xiii. 4, ch. xxvi. 22 : 1 Pet. i. 10 ; x4cts vii. 
42 ; ch. XV. 15 ; ch. xxviii. 23 ;«Rom. xvi. 
26 ; Rev. x. 7. 

There Is in these chargers, not only meat, 
but sauce (if you like it,) to eat the meat withal. 
For the passover, there is bitter herbs, or sound 
repentance ; and for others, as the thank offer- 
ings, there is holy cheerfulness and prayers to 
God for grace. All these are set forth before 
us in the holy scriptures, and presented to us 
thereby, as in the golden chargers of the tem- 
ple. He that will scoff at this let him scoff. 
The chargers were a type of something, and he 
that can shew a fitter anti-type than is here pro- 
posed to consideration, let him do it, and I'll be 
thankful to him. 

Christians ! here is your meat before you ; 
and this know, the deeper you dip it in the 
sauce, the better it will rehsh. But let not un- 
belief teach you such manners, as to make you 
leave the best bits behind you. For your liber- 
ty is to eat freely of the best, of the fat, and of 
^^^e sweet. 


ji.'31 --olomon's temfll: 


Of the Goings-out of the Temple. 

As to the comings into the temple, of them 
we have spoken already ; namely, of the outor 
and inner court, as also of the doors of the 
porch and temple. The coming in was but on' 
strait course, and that a type of Jesus Chrif^r 
but the goings out were many, John x. ; cb. 
xiv. 6. 

Now, as I said, it is insinuated, that thegoini 
out are many, answerable to the many waA 
which the children of men have invented Ia 
apostiitize in from God. Christ is the way into, 
but sin the way out of the temple of God. 
True, I read not of a description of the goinii^ 
out of this house, as I read of the comings in 
only when they had thrust Athaliah out thenc(\ 
she is said, to go out by the way by which the 
horses came into the king's stables, and there 
she was slain ; as it were upon the horse dung- 
hill, 2 Kings xi. 16. 

When Uzziah also went out of this house for 
his transgression, he wafe cast out of all societ} 
and made to dwell in a kind of a pest hous' 
even to the day of his death, 2 Chron. xxvi. 20, 

Thus therefore, though these goings out are 
not particularly described, the judgments that 
followed them, that have for their transgression^ 


been thrust ovit thence, have been both remark- 
able and tremendous. For so to die upon (i 
dunghill, or jn a pest house, and that for wicked 
actions^ is a shameful and disgraceful thing. 
And God will still be spreading dung upon the 
faces of such, no greatness shall prevent it ; 
yea, and will take them away with it, Mai. ii, 
i will drive them out of my house, says he, I 
will love them no more, Hos. ix. 15. 

But what are we to understand in the gospel 
days, by goings out of the house of the Lord, 
for or by sin ? 

I answer, if it be done voluntarily, then sin 
leads you out ; if it be done by the holy com- 
pulsion of the church, then it is done by the 
judicial judgment of God ; that is, they are cut 
off, and cast out from thence, as a just reward 
for their transgressions, Lev. xx. 18 ; ch. xxii. 
3 ; Ezek.xiv. 8; J Cor. v. 13. 

Well, but whither do they go, they are thus 
gone out of the temple or church of God ? 

I answer, not to the dunghill with Athaliah, nor 
to the pest house with Uzziah ; but to the devil, 
that's the tirst step, and so to hell without re- 
pentance. But if their sin be not unpardonable, 
tliey may, by repentance, be recovered, and in 
mercy tread these courts again. Now the way 
to this recovery is, to think seriously what they 
iiave done, or by what way they went out from 
the house of God. Hence the prophet is bid 
to shew to the rebellious house, first the goings 
fnif of the house, and then the comings in. Bui 

136 Solomon's temple 

T say first, he bids shew them the goings out 
thereof, Ezek. xliii. 10, 11. 

And this of absolute necessity, for the recov 
ering of the sinner. For until he that has sin- 
ned himself out of God's house, shall see what 
danger he has incurred to himself, by this hi?^ 
wicked going out, he will not unfeignedly desire 
to come in thither again. There is another 
thing as to this point, to be taken notice of. 
There is a way by which God also doth impart 
from his house, and that also is by sin, as the 
occasion. The sin of man will thrust him out, 
and the sin of men will drive God out of his own 
house. Of this you read, Ezek. xi. 22, 23. 
For thus he saith, I have forsaken mine house, 
I have left mine heritage, I have given the dear- 
ly beloved of my soul into the hands of her 
enemies, Jer. xii. 7. 

And this also is dreadful. The great sen- 
tence of Christ upon the Jews lay much in these 
words, your house is left unto you desolate ; 
that is, God has left you to bare walls, and to 
lifeless traditions. 

Consider therefore of this going out also. 
Alas ! a church, a true church, is but a poor 
thing, if God leaves, if God forsakes it. By a 
true church, I mean one that is congregated, ac- 
cording to outward rule, that has sinned God 
away, as she had almost quite done, that was of 
Laodicea, Rev. iii. 

He that sins himself out, can find no good in 
the world : and thev that have sinned God ^ut. 


f an find no good in the church. A church that 
has sinned God away from it, is a sad lamp in- 
deed. You therefore that are in God's church, 
take heed of sinning yourselves out thence ; 
also take heed, that while you keep in, you sin 
not God away, or thenceforth no good is there. 
Yea, woe unto them when I depart from them, 
saithGod, ilos. ix. 12. 


Of the Singers belonginc to the Temple. 

Having thus far passed through the temple, I 
now come to the singers there ; the singers were 
naany, but all of the church, either Jews,, or 
proselytes. Nor was there any, as I know of, 
under the Old Testament worship, admitting to 
sing the songs of the church, and to celebrate 
that part of worship with the saints, but they, 
who at least, in appearance were so. The song 
of Moses, of Deborah, and of those that danced 
"before David, with others that you read of, they 
were all performed either by Jews by nature, or 
by such as were proselyted to their religion, 
Exod. XV. 1 ; Judges v, 1,2; 1 Sam. xviii. 6. 
And such worship then was occasioned by God's 
appearance for them, against the power of the 
Gentiles, their enemies. 

But we are confined to the songs of the tem- 

138 solomOxN's temple 

pie, a more distinct type of ours in the churrh 
under the gospel. 

1. The singers then were many, but thi 
chief of them, in the days of David, were Da- 
vid himself, Asaph, Jeduthun, and Heman, anf^ 
their sons. 

2. In David's time the chief of these singer- 
were two hundred threescore and eight, 1 Chron. 


These singers of old were to sing their songs 
over the burnt offering, which were types of 
the sacrificed body of Christ ; a memorial of 
which offering we have at the Lord's table, tli- 
consummation of which Christ and his disciph 
celebrated with" a hymn, Matt. xxvi. 30. 

And as of old, they were the church that 
did sing in the temple, according to institution, 
to God ; so also they are by God's appoint- 
ment to be sung by the church in the ne^y 

1. They are said to be the redeemed thai 

2. The songs that they sing, are said to ]> 
the songs of their redemption, Rev. V. 9, 10. 

3. They were, and are songs, that no man am 
learn, but the)^ 

But let us run a little in the parallel. 

1. They were of old appointed to sing that 
were cunning and skilful in songs. And an- 
swerable to that, it is said, that no man could 
learn our New-Testament songs, but the hun- 
dred and forty and four thousand, which were 


redeemed fi-om the earth, 1 Chron. xv. 22 ; 
Rev. xiv.^. 

2. These songs were sung with harps, psal- 
teries, cymbals, and trumpets, a type of our 
singing with spiritual joy from grace in our 
hearts, 1 Chron. xxv. 6 ; 2 Chron. xxix 26 — -. 
28 ; Col. iii. 16. 

3. The singers of old were to be clothed in 
line hnen, which fine linen was a type of inno- 
cency, and an upright oonversation. Hence 
the singers under the New-Testament, are said 
to be virgins, such in whose mouth was no guile, 
and that were without fault before the throne of 
God, 1 Chron. xv. 27 ; Rev. xiv. 1 — 5 ; chap, 
vii. 9 — 16; Psal. xxxiii. 1. 

4. The songs sung in the temple were new, 
or such as were compiled after the manner of 
repeated mercies that the church of God had 
received, or were to receive ; and answerable 
U) this, is the church to sing now, new songs, 

Aith new hearts, for new mercies, Psal. xxxiii. 

'>; ch. xcvi ; ch. cxhv. %; Rev. xiv. 3. 

New songs, I say, are grounded on new mat- 
ter, new occasions, new mercies, new deliver- 
ances, new discoveries of God to the soul, or 
for new frames of heart ; and are such as are 
most taliing, most pleasing, and most refreshing 
to the soul . 

6. These songs of old to distinguish them 
from heathenish ones, were called God's songs, 
the Lord's songs, because taught by him, and 
learned of bim and enjoined to them, to >be sung 

140 Solomon's tempi l 

to his praise. Hence David said, God hath pu; 
a new song into my mouth, even pi^ise to ouv 
-God, Psal. xl. 3. 

6. These songs also were called the songs o? 
Zion, and the songs of the temple, Psalm cxxxvii. 
3 ; Amos viii. 3. 

And they are so called, as they were theirs to 
sing there ; I say, of them of Zion, and the wor- 
shippers in the temple ; I say, to sing in the 
church, by the church, to him who is the God 
of the church, for the mercies, ben^ts, and 
blessings, which she has received from him. 
Zion songs, temple songs, must be sung by Zion"? 
sons, and temple worshippers. The redeemed 
of the Lord shall leturn, and come to Zion with 
songs, and everlasting joy upon their heads ; 
they shall obtain joy and gladness, and sorrow 
and sighing shall fly away. Therefore they 
shall come and sing in the height, or upon the 
mountain of Zion ; and shall flow together thith- 
er, to the goodness of the Lord. Break forth 
into singing, yc mountains, and let the inhabitants 
of the rock sing, Isa. xlii. 11 ; ch. xhv. 23. 

To sing to God, is the highest worship we are 
capable to perform in heaven ; and it is much if 
dinners on earth, without grace should be capa- 
ble of performing it, according to its institution, 
acceptably. I pray God it be done by all those 
that now-a-days get into churches, in spirit, and 
with understanding. 

5riRITUALIZEI>. 141 


Of the Union of the Holy and Most Holy Temple. 

That commonly called the temple of God at 
Jerusalem, considered as standing of two parts, 
was called the outward and inward temple, or 
the holy and most holy place. They were 
builded upon one and the same foundation, nei- 
ther could one go into the holiest, but as through 
the holy place, 1 Kings iii. 1, ch. vi. 1 ; 2 Chron. 
V. 1, ch. vii. 2. 

The first house, namely, that which we have 
been speaking of, was a type of the church- 
militant ; and the place most holy, a type of the 
church-triumphant ; I say, of the church-tri- 
umphant as it is now. 

So then, the house standing of these two parts, 
was a shadow of the church both in heaven and 
on earth. And for that they are joined together 
by one and the same foundation, it was to shew 
that they above, and we below, are yet one and 
the self-same house of God. Hence they and 
we together, are called, the whole family in 
heaven and earth, Ephes. iii. 14, 15. 

And hence it is said again, That we who be- 
lieve on earth, are to come to Mount Zion, to 
the city of the living God, the heavenly Jeru- 
salem, and to an invisible company of angels. 
To the general assembly and church of the first- 
born, which are written in heaven, and to the 


spirits of just men made perfect, and to Go 
the judge of all, and to Jesus the mediator • 
the new covenant, and to the blood of sprinkling, 
that speaketh better things than that of Abe)» 
Hcb. xii. 22—24. 

The difference then betwixt us and theni, i~ 
not that we are really two but one body m 
Christ in divers places. True, we are below 
stairs, and they above ; they in their holy-day, 
and we in our working-day clothes ; they in 
harbor, but we in the storm ; they at rest, and 
we in the wilderness ; they singing, as crowne'3 
with joy ; we crying, as crowned with thorn 
But I say, we are all of one house, one famil 
and are all children of one father. 

This therefore we must not forget, lest v\ 
debar ourselves of much of that, which other- 
wise, while here, we have a right unto. Let us 
therefore, I say, rememb'er, that the temple ol 
God is but one, though divided, as one may say, 
into kitchen and hall, above-stairs and below, or 
holy and most holy place. For it stands upon 
the same foundation, and is called but one, the 
temple of God, which is builded upon the Lord 
our Saviour. 

1 told you before, that none of old could go 
into the most holy, but by the holy place, even 
by the vail that made the partition between, 
Exod. xxvi. 33 ; Lev. xvi. 2, 12, 16 ; Heb. ix. 
7, 8, ch. x. 16. 

Wherefore, they are deceived that think .to 
go into the holiest which is in heaven, Avh»" 

srmixuALiZED. 143 

tWy die ; who yet abandon and hi^te the holy 
place, while they live. 

Nay, sirs, the way into the honest is through 
the holy place ; the way into heaVen, is through 
the church on earth ; for that Christ is there 
by his word, to be received by faith, before he 
can, by us in person, be received in the beatifical 
vision. The church on eartji, is as the house 
of the women spoken of in the book of Esther, 
where we must be dieted, perfumed, and made 
fit to go into the Bridegroom's chamber, or as 
Paul says, made to be partakers of the inheri- 
fance of the saints in light, Esther ii ; Col. i. 12, 


Of the Holiest or Inner Temple. 

■^The most holy place was, as I said, a figure 
<?f heaven itself ; consequently, a type of that 
where the most special presence of God is ; and 
where his face is most clearly seen, and the glad- 
ness of his countenance most enjoyed, Heb. ix. 
23,-^4 ; Exod. xxv. 22 ; Numb. vii. 89. 

The most holy place was dark, it had no win- 
dows in itj though there were such round the 
chambers ; the most special presence of God too, 
on Mount Sinai, was in the thick darkness there, 
1 Kings viii. 12 ; 2 Chron. vi. 1 ; Exod. xix. 9, 
ch. XX. 21. 

1. This hoUest therefore being thus made wsa 


to shew thiit God, as in heaven, to us on earth, 
is altogether invisible, and not to be reached 
otherwise than by faith. For I say, in that this 
house had no windows, nothing herein could b< 
seen by the highest light of this world. Thing- 
there were only seen by the light of the fire oi 
the altar, which was a type of the shinings ol 
the Holy Ghost, 1 Cor. ii. And hence it is said 
notwithstanding this darknesss, he dwelleth in 
the light which no man ^can approach unto 
none but the high priest, Christ, 1 Tim. vi. 16 
1 Pet. iii. 21, 22. 

2. The holiest therefore was thus built, tu 
shew how different our state in heaven wiB be 
from this our state on earth. We walk here, 
by one light, by the hght of the written word, 
for that is now a light to our feet, and lantern 
to our path. But that place, where there will 
be no written word, nor ordinances, as here, 
will yet to us shine more light and clear, than if 
all the lights that are in the world were put to- 
gether to light one man ; for God is light, and 
in him is no darkness at all, 1 John i. 6. And 
in his light, and in the light of the Lamb imme- 
diately, we shall live, and walk, and rejoice, all 
the days of eternity. 

3. This also was ordained thus, to shew that 
we, while in the first temple, should live by 
faitli, as to what there was, or as to what was 
done in the second. Hence it is said as to that 
we walk by faith, not by sight, 2 Cor. v. 7. 

The things that are there we pre told of, even 

spiRiTUinzKr). 145 

of the ark of the testimony jind mercy-seat, and 
the cherubims of glory, and the presence of 
Christ, and of God ; we are, I say, told of them 
by the word, and are taken therewith, and hope 
to go to them hereafter : but otherwise we see 
them not. Therefore we are said to look, not 
at the things that are seen, but at the things that 
are not seen ; for the things that are seen are 
temporal, but the things that are not seen are 
eternal, 2 Cor. iv. 18. 

4. The people of old were not to look into 
the holiest, lest they died. Numb. xvii. 13, save 
only their high-priest, he might go into it ; to 
shew that we, while here, must have a care of 
vain speculations ; for there is nothing to be 
seen by us while here, in heaven, otherwise than 
by faith in God's eternal testament. True, we 
may now come to the holiest, even as nigh as the 
first temple will admit us to come ; but it must 
be by blood and faith, not by vain imagination, 
sense, or carnal reason. 

5. This holiest of all was four square every 
way, both as to height, length, and breadth. 
To be thus, is a note of perfection, as 1 have 
shewed elsewhere ; wherefore it was on pur- 
pose thus built to shew us that all fulness of 
blessedness is there, both as to the nature, de- 
gree, and duration. So when that which is per- 
fect is come, that which is in part shall be done 
away, 1 Cor. xiii. 8—10 ; Heb. x. 19-«22. 


146 Solomon's tempi. f. 


Of the Veil of the Temple. 

The veil of the temple was a hanging, mj»d< 
of blue, and purple, and crimson, and tine linen ^ 
and there were cherubims wrought thereon, 
Exod. xxvi. 31,32. 

1. This veil was one partition betwixt the 
holy place. And I take it, it was to keep from 
the sight of the worshippers, the things most 
holy, when the high priest went in thither to 
accomplish the service of God, Exod. xxvi. 33 ; 
2 Chron. iii. 14 ; Heb. ix. 8. 

2. The veil was a type of two things : 

1. Of these visible heavens, through which 
Christ passed, when he went to make interces- 
sion for us. And as by the veil, the priest went 
out of the sight of the people, when he weit' 
into the holiest of all, so Jesus Christ, when h* 
ascended, was, by the heavens, that great and 
stretched-out curtain, received out of the sighi 
of his people here also ; by the same curtain, 
since it is become as a tent for him to dwell in, 
he is still received, and still kept out of our sight ; 
For now we see him not, nor shall, until these 
heavens be rolled together as a scroll, and pa^ 
away like a thing rolled together, Isa. xl. 22 , 
Acts i. 9, 10, 11, ch. iii. 19—21 ; 1 Pet. i. 8. 

2. This is the veil, through which the apostle 
laith, Jes\i^ as a forerunner for us. entered int© 


tlie presence of God. For by the veil here 
also must be meant the heavens or out-sprea4l 
tirmament thereof. As both Mark and Peter 
say, he is gone into heaven, and is on the right- 
hand of God, Mark xvi. 19 ; 1 Pet. iii. 22. 

3. The veil of the temple was made of blue, 
the very colour of the heavens ; of purple, 
and crimson, and scarlet also, which are the 
colours of many of the clouds, beicause of the 
reflections of the sun. But again, 

4. The veil was also a type of the body of 
Christ ; for as the veil of the temple, when 
whole, kept the view of the things of the holi- 
est from us, but when rent, gave place to a man 
to look into them, even so the body of Christ 
while whole, kept that the things of the holiest 
from that view, we, §ince he was pierced, have 
of them : Hence we are said to enter into the 
holiest, by faith, through the veil ; that is to say, 
his flesh, Heb. x. 19—22. 

But yet, I say, all is by faith : And indeed, 
the renting of the veil that day that Christ was 
crucified, did loudly preach this to us. For no 
sooner was the body of Christ pierced, but the 
veil of the temple rent in twain from the top to 
the bottom ; and so a way was made for a clearer 
sight of what was there beyond it, both in the 
type and anti-type, Matt, xxvii. 50 to 53 ; Heb. 
X. 19, 20, 

Thus you see that the veil of the temple was 
a type of these visible heavens, and also of the 
body of Christ ; of the first, because he passed 

148 Solomon's temple 

through it unto the Father ; of the second, be- 
cause we by it have boldness to come to the 

I read also of two other veils ; as of that 
spread over the face of Moses, to the end, the 
children of Israel should not steadfastly behold : 
and of the first veil of the tabernacle ; but of 
these I shall not in this place speak. 

Upon the veil of the temple there was also 
the figures of cherubims wrought, that is, of an- 
gels, to shew, that as the angels are with us 
here, and wait upon us all the days of our pilgrim- 
age in this world, so when we die, they stand 
ready, even at the veil, at the door of these 
heavens, to come, when bid, to fetch us, and 
carry us away into Abraham's bosom, Luke 

The veil then, thus understood, teaches us, 
first, where Jesus is, namely, not here, but gone 
into heaven, from whence we should wait for 
him. It alsp teaches us, that if we would even 
now discern the glories that are in the holiest 
of all, we must look through Jesus to them, 
even through the veil, that is to say, his flesh. 
Yea, it teaches us, that we may by faith, througli 
him, attain to a kind of presence, at least of the 
beauty and sweetness of them. 


Of the Doors of the Inner Temple. 

Besides the veil, there was a door of the 
inner-temple, and that door was made of olive- 


iree : And for the entering in of the oracle, he 
made doors of olive-tree : The two doors also 
of olive-tree ; and he carved upon them cheru- 
bims, and palm-trees, and open flowers, and 
overlaid them with gold, and spread gold upon 
the cherubims, and upon the palm-trees, 1 Kings 
vi. 31. 

2. These doors were a type of the gate of 
heaven, even of that which lets into the eternal 
mansion-house that is beyond that veil. I told 
you before, that the veil was a type of the visi- 
ble heavens, which God has spread out as a cur- 
tain, and through which Christ went, when he 
ascended to the right-hand of the Father. 

3. Now beyond this veil, as I said, I find a 
door, a gate opening with two leaves, as afore 
we found at the door of the outward temple. 
These are they which the Psalmist calls to, when 
when he saith, lift up your heads, O ye gates, 
even lift them up, ye everlasting doors, and the 
king of glory shall come in. Psalm xxiv. 7. 

4. The doors of the temple were made of fir, 
but these, as you see, were made of olives, to 
shew us by that fat tree, that rich type, with 
what glory we shall meet, who shall be counted 
worthy to enter at these gates. The olive-tree 
has its name from oil and fatness of its nature, 
and the doors that let into the holiest were 
made of this olive-tree. 

5. Cherubims were also carved upon theie- 
doors, to shew, that as the angels meet us at 

he temple door, and also «tand ready at the 

150 so]>omon"? temPll 

reil, so even at the gate of the mansion-house, 
they will also be ready to give us a welcome 
thither, and to attend us into the presence-cham- 

6. Palm-trees also, as they were carved upon 
the temple-doors, so we also find them here be- 
fore the oracle, upon the doors that let in thither : 
to shew, that as Christ gave us the victory al 
our first entering into faith, so he will finish that 
victory, by giving to us eternal salvation. Thus 
is he the author and finisher of our faith. For 
as sure as at first we received the palm branch 
by faith, so surely shall we wear it in our hands, 
as a token of his faithfulness in the heaven of 
heavens, for ever, Rev. vii. 9. 

7. Open flowers are also carved here, to shew 
that Christ who is the door to glory, as well as 
the door to grace, will be precious to us at our 
entering in thither, as well as at the first step 
we took thitherward in a sinful miserable world. 
Christ will never lose his sweet scent in the nos- 
trils of his church. He is most sweet now, will 
be so at death, and sweetest of all, when by him 
we shall enter into that mansion-house prepared 
for us in heaven. 

8. The palm-trees and open flowers may also 
be a type of the precious ones of God, who 
shall be counted worthy of his kingdom. The 
one, of the uprightness of their hearts ; the 
other, of the good Saviour of their hves. The 
upright shall dwell in thy presence ; and to him 
that ordereth his conversation aright, I will shew 
the salvation of God, Psalm 1. 23 ; ch. cxl. 13. 


f). Thus sweet in earth, sweet in heaven ; 
:id he that yields the fruit of the gospel here 
shall find it for himself, and his eternal comfort, 
at the gates of glory. 

10. All these w^ere overlaid with gold, as yon 
may say, and so they were at the door of the first 
house. True, but observe, here we have an 
addition. Here is gold upon gold, gold laid on 
them, and then gold spread upon that. He over- 
laid them with gold, and then spread gold upon 
them. The Lord gives grace and glory, Psalm 
Ixxxiv. 11, gold and gold. Gold spread upon 
gold. Grace is gold in the leaf, and glory is gold 
in plates. Grace is thin gold, glory is gold that 
is thick. Here is gold laid on, and gold spread 
upon that ; and that both upon the palm-trees, 
and the cherubims. Gold upon the palm-trees, 
th;it's upon the saints ; gold upon the cherubims, 
th-it'b upon the angels ; for I doubt not, but that 
the angels themselves shall receive additional 
glory for the service which they have served 
Christ and his church on earth. 

11. The angels are God's "harvest men, and 
doubtless he will give them good wages, even 
glory upon their glory then. Matt. xiii. 38, 39 ; 
ch. xxiv. 31 ; John iv. 36. 

12. You know harvest men used to be paid 
well for gathering in the corn ; and I doubt not 
but so shall these, when the great in-gathering is 
over. But what an entrance into life is here ! 
Here is gold upon gold at the door, at our first 
step into the kingdom. 



Of the Golden Nails of the Inner Temple. 

I shall not concern myself with all the nails 
of the temple, as of those made of iron, &c. 1 
Chron. xxii. 3, but only with the golden ones, 
of which you read, 2 Chron. iii. 4, where he 
saith, and the weight of the nails was fifty 
shekels of gold. These nails as I conceive, 
were all fastened to the place most holy, and of 
form most apt to that of which they were a 

1. Some of them represent Christ Jesus our 
Lord as fixed in his mediatory office in the 
heavens ; wherefore, in one place, when the 
Holy Ghost speaks of Christ, as he sprang from 
Judah to be a mediator, saith, out of him came 
the corner, (the corner stone) out of him th; 
nails, Zech. x. 4. 

Now, since he is here compared to a nail, a 
golden nail, it is to shew, that as a nail, by driv- 
ing, is fixed in its place, so Christ, by God's 
oath is made an everlasting priest, Heb. vii. 25. 
Therefore, as he saith again, the nail, the Aaron- 
ical priesthood, that was fastened in a sure place, 
should be removed, be cut down, and fall, so he 
Avho has the key of David, which is Christ, 
Rev. iii. 7, shall, by God, as a nail, be fastened 
in a sure place, and abide. Therefore he says 
again, and he shall be for a glorious throne, or 


mercy-seat to his father's house ; and moreover, 
that they shall hang on him (as on a nail) all the 
glory of his father's house, the offspring, and the 
issua ; all vessels of small quantity, from the 
vessels of cups, even to the vessels of flaggons. 
According to that which is written, and they sung 
a new song to the Lamb that was slain, saying 
thou art worthy, &c. Isa. xxii. 20 — 25 ; Rev. v. 

And therefore it is again, that Christ, under 
the similitude of a nail, is accounted by saints 
indeed, their great pledge or hope, as he is in 
heaven, of their certain coming thither : hence 
they said of old, God has given us a nail in his 
holy place : a nail, says the line, pin, a constant 
and sure abode, says the margin, Ezra ix. 8. 
Now this nail in his holy place, as was shewed 
before, is Christ ; Christ, as possest of heaven, 
and as abiding, and ever living therein for us. 

Hence he is called, as there, our head, our 
life, and our salvation ; and also, we are said 
there to be set down together in him, Col. iii. 3 ; 
Eph. ii. 5, 6. 

2. 3ome of these nails Avere types of the 
holy words of God, which forever are settled 
in heaven. Types, I say, of their yea, and 
amen. Hence Solomon in another place, com- 
pares the words of the wise God, to goads and 
nails fastened by the masters of the assemblies, 
wjiich are given from one shepherd, Eccles. xii. 

They are called goads, because, as such prick 

151 Solomon's temple 

the oxen on in their drawing, so God's word- 
prick christians on their holy duties. They ar 
called nails, to shew, that as nails, when fasten- 
ed well in a sure place, are not easily removed ; 
so God's words by his will, stand firm forever 
The masters of the assemblies, are, first, tli 
apostles : the one shepherd is Jesus Christ. 
Hence the Gospel of Christ is said to be ever- 
lasting, to abide forever, and to be more stedfast 
than heaven and earth, Isa. xl. 6 — 8 ; 1 Pet. 
ii. 6, 25 ; Heb. xvii. 20 ; Rev. xiv. 6 ; Matt. 
xxiv. 35. 

The Lord Jesus then, and his holy words, are 
the golden nails of the temple ; and the fixing 
of these nails in the temple, was to shew, that 
Christ is the same to-day, yesterday, and for- 
ever ; and that hisVords abide, and remain the 
same forever and ever. He then that hath 
Christ, has a nail in the holiest : he that hath a 
promise of salvation, hath also a nail in heaven 
a golden nail in heaven. 


Of the Floor and Walls of the Inner Temple. 

The floor of the oracle was overlaid with 
cedar, and so also was the walls of this house. 
He built twenty cubits on the sides of the house, 
both the floor and the walls with boards of 
cedar. He even built for it within, for the ora- 
cles, for the most holy place, 1 Kings xvi. 


,'. In that he doth tell us with what it was 
ceiled, and doth also thus repeat, saying, for 
the oracle, for it within, even for the most holy 
place ; it is because he would have it noted, that 
this only is the place that thus was done. 

3. Twenty cubits, that was the length, and 
breadth, and height of the house : so that by 
his thus saying, he teacheth, that thus it was 
builded round about. 

4. The cedar is, if I mistake not, the highest 
of the trees, Ezek. xxxi. 3 — 8. 

Now, in that it is said, the house, the oracle, 
was ceiled round about therewith, it may be to 
shew, that in heaven, and no where else, is the 
height of all perfections. 

Perfection is in the church on earth, but not 
such as is in heaven. 

1. There is natural perfection, and so a penny 
is as natural silver as is a shilling. 

2. There is a comparative perfection, and so 
one thing may be perfect and imperfect at the 
same time ; as a half-crown is more than a shil- 
ling, yet less than a crown. 

3. There is also that which we call the 
utmost perfection, and that is it which cannot be 
added to, or taken from him ; and so God only 
is perfect. 

Now heavenly glory is that which goes be- 
yond all perfection on the earth, as the cedar 
goes beyond all trees for height. Hence God, 
when he speaks of his own excellency, sets it 
forth bv his height. The High God, the Most 

loG Solomon's templf. 

High, and the High and Lofty One. And Uie 
Highest, PsaJ. xcvii. 9. ; ch. cxxxviii. 6 ; Gen. 
xiv. 19—21 ; Dan. iii. 21, ch. v. 18; Psalms 
xviii. 13; ch. Ixxxv. 7 ; Luke i. 32; ch. vi. 
35 ; Psal. ix. 2 ; ch. Ivi. 2 ; ch. xcii. 1 ; Is;), 
xiv. 14. 

These terms also are ascribed to this house, 
for that it was the place where utmost perfection 

I take, therefore, the cedar in this place to b* 
a note of perfection, even the cedar with 
which this house was ceiled. 

For since it is the wisdom of God to speak to 
us, oft-times by trees, gold, silver, stones, beasts, 
fowls, fishes, spiders, ants, frogs, flies, Hce, dust, 
&c. and here by wood ; how should we by them 
understand his voice, if we count there is no 
meaning in them ? 

And the cedar of the house within was carv- 
ed with knops and flowers, all was cedar : there 
was no stone seen, 1 Kings ix. 18. 

Knops and flowers, were they with which the 
golden candlesticks was adorned, as you read, 
Exod. xxxvii. 17. 

The Ccindlestick was a type of the church, 
and the knops and flowers, a type of her orna- 
ments. But what ! must heaven be hanged 
round about with the ornaments of saints, with 
the fruits of their graces ? Well, it is certain, 
that something more than ordinary must be done 
with them, since they are admitted to follow 
them into the holy place, Rev. xiv. 13, and since 


it is said, they shall have a far more exceeding 
and eternal weight of glory bestowed on them 
in the heavens, 2 Cor. iv. 16, 17. 

All was cedar, there was no stone seen. Take 
stone in the type for that which was really so, 
and in the anti-type, for that which is so mysti- 
cally, and then it may import to us, that in heav- 
en the anti-type of this holiest, there shall never 
be any thing of hardness of heart in them that 
possess it for ever : all imperfection ariseth 
from the badness of the heart, but there will be 
no bad hearts in glory ; no shortness in knowl- 
edge, no crossness of disposition, no workings 
of lusts or corruptions will be there, no, not 
throughout the whole heavens. Here, alas ! 
they are seen, and that in the best of saints, be- 
cause here our light is mist with darkness, but 
there will be no night there, nor any stone seen. 
And the floor of the house Avas overlaid with 
gold, 1 Kings vi. 30. This is like that which 
we read of, the New Jerusalem that is to come 
from God out of heaven, says the text, the streets 
of the city were pure gold ; and like that, of 
which you read in Exodus, they saw under the 
feet of the God of Israel, as it were a paved 
work, of a sapphire stone, and as it were the 
body of heaven in its clearness, Rev. xxi. 21 ; 
Exod. xxiv. 10, 

All the visions were rich, but this the richest, 

that the floor of the house should be covered^ 

or overlaid with gold. The floor and streets 

are walking places, and how rich will our steps 


168 Solomon's temple 

be then ? Alas ! here we sometimes step into 
the mire, and then again stumble upon blocks 
and stones. Here we sometimes fall into holes, 
and have our heel oft catched in a snare ; but 
there will be none of these ; gold, gold all will 
be gold and golden perfections, when we come 
into the holy place. Job at best took but his 
steps in butter, but we then shall take all our 
steps in the gold of the sanctuary. 


Of the Ark of the Covenant^ which xi^as placed in 
the Inner-Temple 

In the word I read of three arks, to wit, 
Noah's ark, that in which Moses was hid, and 
the ark of the covenant of God, Gen. vi. 14 ; 
Exod. ii. 3, 5. But it is the ark of the cove- 
nant of which I shall now speak. 

The ark was made of shittim \yood, two cubits 
and an half was the length thereof, and a cubit 
and an half the breadth thereof, and a cubit and 
an half the height thereof. It was overlaid 
with pure gold within and without, and a crown 
of gold was made for it round about, Exod. xxv. 
10, 11. 

1. This ark was called the ark of the cove- 
nant, as the first that you read of was called 
Noah's, because, as he in that was kept from beinjr 


drowned, so the tables of the covenant was kept 
in this from breaking. 

2. This ark, in this, was a type of Christ. 
For that in him only, and not in the hand of 
Moses, these tables were kept whole : Moses 
brake them, the ark keeps them. 

3. Not only that wrote on two tables of stone, 
but that also called the ceremonial, was put into 
the ark to be kept. The two tables were put 
into the midst of the ark, to answer this, thy law 
is within my heart to do it. But the ceremonial 
was put into the side of the ark, to shew, that 
out of the side of Christ must come that which 
must answer that. For out thence came blood 
and water ; blood, to answer the blood of cere- 
monies, and water, to answer the purifying and 
rinsings of that. 

The ceremonies therefore were lodged in the 
side of the ark, to shew, that they should be an- 
swered out of the side of Jesus Christ, Exod. 
XXV. 16, 17 ; Deut. x. 6; ch. xxxi. 26 ; Psal. 
xl. 8 ; John xix. 34 ; Heb. x. 7. 

4. The ark had the name of God upon it ; 
yea, it was called the strength of God, and his 
glory, though made of wood. And Christ is 
God, both in name and nature, though made 
flesh ; yea, more, made to be sin for us, 2 Sam. 
vi. 2 ; 2 Chron. vi. 14 ; ch. xiii. 6 ; John i. 
14; Rom. ix. 5 ; 2 Cor. v. 21. 

5. The ark was carried upon men's shoul- 
ders, this way and that, to shew how Christ 
should be carried and preached by his apostles 

H)0 Solomon's templk. 

and ministers, into all parts of the world, Exod. 
XXV. 14 ; 1 Chron. xv. 15 ; Matt, xxviii. 19, 20 ; 
Luke xxiv. 46j 47. 

6. The ark had those testimonies of God's 
presence accompanying it, as had no other cer- 
emony of the law ; and Christ had those signs 
and tokens of his presence with him as never 
had man in law or gospel. This is so apparent, 
it needs no proof. And now for a few compar- 
isons more. 

1 . It was at that, that God answered the peo- 
ple, when they were wont to come to inquire of 
him : And in these last days, God has spoken to 
us by his Son, 1 Chron. xiii. 3 ; 1 Sam. xiv. 18 ; 
Heb. i. 2 ; John xvi. 23, 24. 

2. At the presence of the ark the waters of 
Jordan stood still, till Israel, the ransomed of 
the Lord, passed over from the wilderness to 
Canaan, and it is by the power and presence of 
Christ, that we pass over death, Jordan's anti- 
type, from the wilderness of this world to heav- 
en, Josh. iii. 15 — 17 ; John xi. 25 ; Rom. viii. 
37—39 ; 1 Cor. xv. 64—57. 

3. Before the ark the walls of Jericho fell 
down, and at the presence of Christ shall all 
high towers and strong holds, and hiding places 
for sinners be razed, and dissolved at bis com- 
ing, Isa. vi. 20, ch. XXX. 25, ch. ii. 1,2, 13 — 16 ; 
2 Pet. iii. 10; Rev. xx. 11—13. 

4. Before the ark, Dagon fell, that idol of the 
Philistines ; and before Christ Jesus, devils fell, 
those gods of all those idols ; and he must reign 


till* all his enemies be put under his feet, and 
until they be made his footstool, 1 Sam. v. 1 — 
4 ; Mcirk v. 12 ; 1 Cor. xv. 25 ; Heb. x. 13. 

5. The Philistines were also plagued for med- 
dhng with the ark, while they abode uncircum- 
cised, and the wicked will one day be most 
severely plagued for their meddhng with Christ 
with their uncircumcised hearts, 1 Sam. v. 6 — 
12 ; Psal. 1. 16 ; Matt. xxiv. 51 ; ch. xxv. 11, 
12; Lukexiii. 25—28. 

6. God's blessing was upon those that enter- 
tained the ark as they should ; and much more 
is, and will his blessing be upon those that so 
embrace and entertain his Christ, and profess 
his name sincerely, 2 Sam. vi. 11 ; Acts iii. 26 ; 
Oal. iii. 13, 14 ; Matt. xix. 27 — 29 ; Luke xxii. 
28, 29. 

7. When Uzza put forth his hand to stay the 
ark, when the oxen shook it, as despairing of 
God's protecting it, without a human help, he 
died before the Lord : even so will all those do 
(without repentance) who use unlawful means 
to promote Christ's religion, and to support it 
in the world, 1 Chron. xiii. 9, 10 ; Matt. xxvi. 
62 ; Rev. xiii. 10. 

8. The ark, though thus dignified, was of 
itself but low, but a cubit and an half high : 
Also Christ, though he was the glory of heaven 
and of God, yet made himself of no reputation, 
and was found in the likeness of a man, Exod. 
XXV. 11, 12 : Phil. ii. 6—10. 

9. The ark had a crown of gold round about 

102 >()L0MO\ > J'EMPLh 

it ; to shew how Christ is crowned by his 
saints by faith, and shall be crowned by them in 
i^lory, for all the good he hath done for them : 
aM also how all crowns shall one day stoop to 
him, and be set upon his head. This is shewed 
in the type, Zech. vi. 11, 14. And in the anti- 
type, Rev. iv. 10, ch. xix. 12. 

10. The ark was overlaid with gold within 
and without : To shew, that Christ wi»s perfect 
in inward grace, and outward life ; in spirit and 
in righteousness, John i. 12 — 14 ; 1 Pet. ii. 22. 

11. The ark was placed under the mercy- 
seat, to shew, that Jesus Christ, as redeemer, 
brings and bears, as it were upon his shoulders, 
the mercy of God to us, even in the body of his 
flesh, through death, Exod. xxv. 21 ; Eph. iv. 
23, ch. V. 1, 2. 

12. When the ark was removed far from the 
people, the godly went mourning after it ; and 
when Christ is hid, or taken from us, then we 
mourn in those days, 2 Sam. vii. 2 ; Mark ii. 
19, 20 ; Luke v. 34, 35 ; John xvi. 20—22. 

13. All Israel had the ark again, after their 
mourning time was over : And Christ, after his 
people have sorroAved for him a while, will see 
them again, and their hearts shall rejoice, John 
xvi. 1, 2, 3, 20, 21,22. 

By all these things and many more, that might 
be mentioned, it is most evident, that the ark of 
the testimony was a type of Jesus Christ : and 
take notice a little of that which follows ; name- 


ly, that the ark at last arrived to the place most 
holy, Heb. ix. 3, 4. 

That is, after its wanderings ; for the ark was 
made first to wander like a non-inhabitant, from 
place to place ; now hither, and then thither ; 
now in the hands of enemies, and then abused 
by friends ; yea, it was caused to rove from 
place to place, as that of which the world was 
weary. I need instance to you for proof, none 
other place than the 5th, 6th, and 7th chapters 
of the first book of Samuel ; and answerable to 
this, was our dear Lord Jesus posted backwards 
and forwards, hither and thither, by the force of 
the rage of his enemies. 

1. He was haunted into Egypt as soon as he 
was born. Matt. ii. 

2. Then he Avas driven to live in Galilee, the 
space of many years. 

3. And when he shewed himself to Israel, 
they drove him sometimes into the wilderness, 
sometimes into the desert, sometimes into the 
sea, and sometimes into the mountains ; and still 
in every of these places he was either haunted 
or hunted by new enemies. 

And last of all, the Pharisees plot for his life, 
Judas sells him, the priests buy him, Peter de- 
nies him, his enemies mock, scourge, buffet, and 
much abuse him. In fine, they get him con- 
demned, and crucified, and buried ; but at last, 
God commanded, and took him to his place, even 
within the veil, and sets him to bear up the mer- 
cy seat, where he is to this very day, being our 

164 solojioa's temple 

ark to s;ive us, as Noah's did him, as Moses' did 
him ; yea, better, as none but his doth save hi:s 


Of the placing of the Ark in the HoHest, or Inner 

The ark, as we have said, as the text declares, 
when carried to its rest, w.ts placed in the inner- 
temple, or the most holy place, even under the 
wings of the cherubims, and the priests brought 
in the ark of the covenant of the Lord unto 
his place, to the oracle of the house, into the 
most holy place, even under the wings of the 
cherubims, Exod. xxvi. 33 ; ch. xxxix 35 ; 1 
Kings viii. 3 ; 2 Chron. v. 7. 

2. Before this, as was said before, the ark was 
carried from place to place, and caused to dwell 
in a tent under curtains, as all our Fathers did. 
To shew, that Christ, as we, was made fora time 
to AViinder in the world, in order to his being 
possest of glory, 2 Sam. vii. 1, 2, 6 ; Heb. xi. 
8, 9 ; John i. 10 ; ch. xvi. 28 ; ch. iii. 13. 

3. But now, when the ark was brought into 
the hohest it is said to be brought into its place. 
I'his world then was not Christ's place ; he was 
not from beneath, he came from liis Father's 
house ; wherefore while here, he was not at his 
place, nor could, until he ascended up where he 


\v;is before, John viii. 33, ch. xvi. 28, ch. vi. 
o2,ch.iii. 13. 

4. Christ's proper place therefore is the holi- 
est. His proper place, as God, as priest, as 
prophet, as king, and as the advocate of his peo- 
ple. Here, with ns, he has no more to do in 
person, as mediator. If he were on earth, he 
should not be a priest, &c. His place "and work 
is now above with his Father, and before the 
angels, Acts v. 31 ; 1 Pet. iii. 22 ; Heb. iv. 14, 
ch. viii. 4, ch. ix. 24 ; 1 John ii. 1,2; Rev. i. 
1 2 

5. It is said, the ark was brought to the oracle 
of the house. Solomon was not content to say, 
it was brought into the holiest ; but he saith his 
place was the oracle, the holy oracle ; that is, 
the place of hearing. For he, when he ascend- 
ed, had somewhat to say to God on^the behalf of 
his people, to the oracle, that is, to the place of 
revealing ; for he also was there to receive, and 
from thence to reveal to his church on earth, 
something that could not be made manifest, but 
from this holy oracle. There therefore, he is 
with the two tables of testimony in his heart, as 
perfectly kept ; he also is there with the whole 
fulfilling of the ceremonial law in his side, shew- 
ing and pleading the perfection of his righteous- 
ness, and the merit of his blood with his Father ; 
and to receive and send us word, Avho believe in 
him, how well pleased the Father is, w4th what 
he has done in our behalf. 

6. Into the most holy place. By these words 


is shewed, whither also the ark went, when it 
went to take up its rest. And in that this ark 
was a type of Christ in this, it is to shew or fur- 
ther manifest, that what Christ doth now in 
heaven, he doth it before his Father's facf 
Yea, it intimates that Christ even there mak< 
his appeals to God, concerning the worth oi 
what he did on earth, to God, the judge of ail ; 
I say, whether he ought not for his sufferings 
sake, to have granted to him his whole desire, a- 
priest and advocate for his people. 

Wilt thou, said Festus to Paul, go up to Jeru- 
salem, and there be judged of these things be- 
fore me ? Acts xxv. 9. Why, this our blessed 
Jesus was willing, when here, to go up to Jeru- 
salem to be judged ; and being mis-judged of 
there, he made his appeal to God, and is now 
gone thither, even into the holy place, even to 
him that is judge of all, for his verdict upon his 
doings ; and whether the souls for whom he be- 
came undertaker, to bring them to glory, have 
not by hi'Ti a right to the kingdom of heaven. 

7. Under the wings of the cherubims. This 
doth further confirm our words ; for having ap- 
pealed from earth to heaven as the ark was set 
under the wings of the cherubims, so he in his 
interceding with God, and pleading his merits 
for us, doth it in the presence and hearing of all 
the angels of heaven. 

And thus much of the ark of the covenant, and 
of its anti type : W^e come next to speak of tbt 
merry seat. 



Of the Mercy Seat, and how it was placed in the 
Holy Temple. 

The mercy seat was made in the wilderness, 
but brought up by Solomon, after the temple was 
builded,with the rest of the holy things, 2 Chr. 
V. 2—9. 

The mercy seat, as I have shewed of the 
ark, was but low. Two cubits and an half 
was the length, and an half the breadth there- 
of. But the height thereof was without meas- 

1. The length and breadth of the mercy seat 
is the same with that of the ark ; perhaps to 
shew us, that the length and breadth of the mer- 
cy of God to his elect, is the same with the 
length and breadth of the merits of Christ, 
Exod. XXV. 10, 17. 

Therefore we are said to be justified in him, 
blessed in him, even according to the purpose 
which God purposed in him. 

2. But in that the mercy seat is without mea- 
sure, as to the height, it is to shew, that, would 
God extend it, it is able to reach even them that 
fall from heaven, and to save all that ever lived 
on earth, even all that are now in hell. For 
there is not only breadth enough for them that 
shall be saved, but bread enough and to spare. 
Tiuke XV. 17. 

168 Solomon's temple 

And thou shalt, says God, put the uiercy 
seat above upon the ark. Thus he said to 
Moses ; and this was the place which David 
assigned for it, Exod. xxv. 21 ; 1 Chron. xxviii. 

Now its being by God's ordinance placed thus, 
doth teach us many things. 

1. That mercy's foundation to us is Christ. 
The mercy seat was set upon the ark of the tes- 
timony, and there is rested to us-ward. Justice 
would not, could not have suffered us to have 
had any benefit by mercy, had it not found an 
ark, a Christ to rest upon. Deliver him, saith 
God, from going down into the pit ; I have found 
a ransom. Job xxxiii. 24. 

2. In that it was placed above, it doth shew 
also, that Christ was of mercy's ordaining a 
fruit of mercy. Mercy is above, is the ordain- 
er ; God is love, and sent of love his Son to be 
the Saviour and propitiation for our sins, John 
iii. 16. f 

3. In that the mercy seat and ark was thus 
joined together, it also shews, that without 
Christ, mercy doth liot act. Hence, when the 
priest came of old to God for mercy, he chd use 
to come into the holy place with blood ; yea, 
and did use to sprinkle it upon the mercy seat, 
and before it seven times. Take away the ark, 
and the mercy seat will fall, or come greatly 
down at least. So take away Christ, and the 
flood gate of mercy is let down, and the current 
of mercy stopt. This is true ; for so soon a- 


Christ shall leave off to mediate, will come the 
eternal judgment. 

4. Again, in that the mercy seat was set above 
upon the ark, it teacheth us to know, that mer- 
cy can look down from heaven, though the law 
stands by, and looks on ; but then it must be in 
Christ, as kept there, and fulfilled by him for us. 
The law out of Christ is terrible as a lion ; the 
law in him is meek as a lamb ; the reason is, for 
that it finds in him enough to answer for all their 
faults, that come to God for mercy by him. 
Christ is the end of the law for righteousness ; 
and if that be true, the law for that can look no 
further, whoever comes to God by him. The 
law did use to sentence terribly, until it was put 
into the ark to be kept : but after it was said, 
it is there to be kept, we read not of it as be- 
fore, 1 Kings viii. 9 ; 2 Chron. v. 10 ; Rom. 
X. 4. 

5. Let them that come to God for mercy, be 
sure to come to him by the ark, Christ. For 
grace, as it descends to us from above the mercy 
seat, so that mercy seat doth rest upon the ark ; 
wherefore sinner, come thou for mercy that way : 
for thee, if thou meetest with the law, it can do 
thee no harm ; nor can mercy, shouldest thou 
elsewhere meet it, do the good. 

Come therefore, and come boldly to the throne 
of grace, this mercy-seat, thus borne up by the 
ark, and obtain mercy and find grace to help in 
time of need, Heb. iv. 16. 

Wherefore the thus placing of things in the 


holiest, is admirable to behold in the word of 
God. For that indeed is the glass, b}^ and 
through which we must behold this glory of the 
Lord. Here we see the reason of things: Hero 
we see how a just God can have to do, and that 
in a way of mercy, with one that hfis sinned against 
him ; it is because the law has been kept by the 
Lord Jesus Christ. For as you see, the mercy- 
seat stands upon the ark of the covenant, and 
there God acts in a way of grace towards us, 
Exod. XXV. 17 to 22. 


Oj the Living Waters of the Innet^^emj' 

Although in the holy relation of the butong 
of the temple, no mention is made of these wa- 
ters, but only of the mount on which, and th^' 
materials with which, the king did build it ; \ ^ 

it seems to me, that in that mouat, and t^ 

where the temple was built, was a 
living water. This seems more than 
by Ezek. xlvii. 1, where he saith, H 
me to the door of the house and behold 
issued out from imdcr the threshold of the^ 
eastward ; for the fore-front of the ho 
towards the east, and the waters came d< 
under, from the right side of the hoiite, at 
south side of the altar. 


So again, Joel iii. 18 : And a fountain shall 
rome forth of the house of the Lord, and shall 
water the valley of Shittim. Nor was the 
spring, where ever was the first appearance of 
these holy waters, but in the sanctuary, which 
is the hohest of all, Ezek. xlvii. 12, where 
the mercy-seat stood ; which in Revelations is 
called the throne of God, and of the Lamb, ch. 
xxii. i, 2. 

This also is that whjch the prophet Zechari- 
ah means, when he says, Living waters shall go 
forth from Jerusalem, half of them towards the 
former sea, and half of them towards the hinder 
sea, kc. Zech. xiv. 8. They are said to go 
forth from Jerusalem, because they came down 
to the city from out of the sanctuary, which stood 
in Jerusalem. * 

This is that which in another place is called 
a river of water of life, because it comes from 
the throne, and because it was at the head of it, 
as I suppose, used in and about temple worship. 
It wa| with this, I think, that the molten-sea 
and {\\^ ten lavers were filled, and in which the 
priests:»washed their hands and feet when they 
went into the tample to do service ; and that 
also in iWhich they washed the sacrifices before 
Ihey ^ered them to God ; yea, I presume, all 
thejlshing and rinsings about their worship, 
w^Jpith this water. 

This water is said in Ezekiel and Revelations 

to have the tree of life grow on the banks of it, 

xlvii. Rev. xxii. and was a type of the 


Word and Spirit of God, by which both Christ 
himself sanctified himself, in order to his wor- 
ship, as high-priest ; and also this water is that 
which heals all those that shall be saved ; and 
.by which, they being sanctified thereby also, do 
all their works of worship and service accepta- 
bly, through Jesus Christ our Lord. 

This water therefore is said to go forth into 
the sea, the world, and to heal its fish, the sin- 
ners therein ; yea, this is that water, of which 
Christ Jesus our Lord saith, whosoever shall 
drink thereof, shall live for ever, Ezek. xlvii. 
8—10 ; Zech. xiv. 8. 


Of the Chains "which were in the Oracle or Inner- 

As there were chains on the pillars that stood 
before the porch of the Temple, and in the first 
house, so like unto them there were chains in 
the holiest, here called the oracle. 

These chains were not chains in show, or as 
carved on wood, &c. but chains indeed, and that 
of gold ; and they were prepared to make a 
partition before the oracle within, 1 Kings vi. 
21 ; 2 Chron. iii. 16. L^ 

1 told you before, that the holiest was djlfed 
the oracle ; not because in a strict sense the 
whole of it was so, but because such an answer 
of God was there, as was not in the outwaro 

.SPlRlTUALIXlin. 17o 

tomple ; but I think that the ark and mercy- 
-^eat, was indeed more specially that called the 
oracle ; for there will I meet with thee, saith 
(rod ; and Irom abov e that I will commune with 
i hee. When David said, I lift my hands towards 
thy holy oracle, he meant not so much towards 
the holiest house, as toAvards the mercy-seat that 
^vas therein. Or, as he said in the margin, to- 
w^ard the oracle of thy sanctuary, Psal. xxviii. 2. 

1 . When therefore he saith, before the oracle, 
he means, these chains were put in the most 
holy place, before the ark and mercy-seat, to 
give to Aaron and his sons to understand, that 
an addition;d glory was there ; for the ark and 
mercy-seat were preferred before that holy 
hous.e itself, even as Christ and the grace of 
God is preferred before the highest heavens. 
The Lord is high above all nations, and his glory 
is above the heavens. Psalm cxiii. 4. 

So then the partition that was made in this 
house by thes.^ chains, these golden chains, was 
not so much to divide the holy from the most 
holy, as to show, that there is in the holiest house 
that which is yet more worthy than it. 

The holiest was a type of heaven, but the 
ark and mercy seat was a type of Christ, and of 
the mercy of God to us by him ; and I trow^ 
any man will conclude, if he knows what he 
says, that the God and Christ of heaven are more 
excellent than the house they dwell in. Hence 
David said again, Whom have I in heaven but 
thee? For thou art more excellent than they, 
Psal. Ixxiii. 25. 


174 Solomon's temple 

For though that which is called heaven, would 
serve some ; yea, tho' God himself were out of 
it, yet, none but the God of heaven will satisfy a 
truly gracious soul. It is God that the soul of 
this man thirsteth for ; God, that is his exceeding 
joy, Psal. cxliii. 5,ch. xvii. 15, ch. xliii. 4. 

These chains then, as they made this partition 
of the most holy place, may teach us : That 
when we shall be glorified in heaven, we shall 
yet, even then, and there, know that there will 
continue an infinite disproportion between God 
and us. The golden chains that are there, will 
then distinguish the Creator from the creature. 

For we, even we which shall be saved, shall 
yet retain our own nature, and shall still continue 
finite beings ; yea, and shall there also see a dis- 
proportion between our Lord our head, and us : 
For though now we are, and also then shall be 
like him, as to his manhood : yea, and shall be 
like him also, as being glorified with his glory ; 
yet he shall transcend and go beyond us, as to 
degree and splendor, as far as ever the highest 
king on earth did shine above the meanest sub- 
ject that dwelt in his kingdom. 

Chains of old have been made use of as notes 
of distinction, to shew us who are bond-men, 
and who are free. Yea, they shall at the day of 
judgment be a note of distinction of good and 
bad ; even as here they will distinguish the 
heavens from God, and the creature from the 
Creator, 2 Pet. ii. 4 ; Jude vi. ; Matt. xxii. 13. 

True, they are chains of sins and wrath, but 


these, chains of gold ; but these chains, even 
these also, will keep creatures in their place, that 
the Creator may have his glory, and receive those 
acknowledgments there from them, which is due 
to his majesty. Rev, iv. and ch. v. 11 to 14. 


Of the High Priest and of his Office in the Inner- 

When things were thus ordained in the house 
most holy, then went the high priest in thither, 
according as he was appointed to do his office, 
which was to burn incense in his golden censer, 
and to sprinkle with his finger the blood of his 
sacrifice, for the people, upon and above the mer- 
cy-seat, Exod. XXX. 7 to 10 ; Lev. xvi 11 to 14. 

Now for this special work of his, he had pe- 
culiar preparations. 

1 . He was to be washed in water. 

2. Then he was to put on his holy garments. 

3. After that he was to be anointed with holy 

4. Then an offering was to be offered for him 
for the further fitting of him for his office. 

6. The blood of this sacrifice must be put, 
some of it upon his right ear, some on the thumb 
of his righthand, and some on the great toe of 
his right foot. 

This done, some more of the blood, with the 

176 *OT.OMO.\"'S TEMPLL 

anointing oil, must be sprinkled upon him, nml 
upon his garment ; for after this manner must 
he be consecrated to his work, as high priest, 
Exod. xxix. 

His being washed in watw, was to shew the 
purity of Christ's humanitjr. 

His curious robes were a type of all the per- 
fections of Christ's righteousness. 

The holy oil that was poured on his head was 
to show how Christ was anointed with the Holy 
Ghost unto his work, as priest. 

The sacrifice of his consecration was a type 
of that offering Christ offered in the garden, 
when he mixed his sweat with his OAvn blood, 
and tears and cries when he prayed to him that 
was able to save him, and was heard in th'jt he 
feared ; for with his blood (as was Aaron with 
the blood of the bullock that was shiin for him) 
was this blessed one besmeared from head to 
foot, when his sweat, as great drops or dodders 
of blood fell down from his head and face, and 
whole body, to the ground, Luke xxii. 44 ; Heb, 
X. 20. , 

When Aaron was tluis prepared, then he offer- 
d his oii^ring for the people, and carried the 
blooa within the veil, Lev. xvi. 

The whirh Christ Jesus also answered, when 
he offered his own body without the gate, and 
then carried his blood into the heavens, and 
sprinkled it before the mercy-seat, Heb. xiii. 1 1 
and 12; ch. ix. 11, 12,24. 

For Aaron was a type of Christ ;. his offering, 


a type of Christ's offering his body ; the bloodi 
of the sacrifice, a type of the blood of Christ j 
his garments, a type of Christ's righteousness ; 
the mercy seat, a type of the throne of grace ; 
the incense, a type of Christ's praise ; and thfe 
sprinkling of the blood of Christ upon the mercy 
seat, a type of Christ's pleading the virtue of hii 
suiferings for us in the presence of God in heaven. 

Wherefore holy brethren, partakers of the 
heavenly calling, consider the apostle and high 
priest of our profession, Christ Jesus ; and seeing 
we have a great high priest, that is passed into the 
heavens, Jesus the Son of God, let us hold fast 
our profession, for we have not an high priest 
which cannot be touched with the feeling of our 
ihfirmities ; but was in all points tempted as we 
are, yet without sin. Let us therefore come 
boldly to the throne of grace, that we may ob- 
tain mercy, and find grace to help in time of need. 
For every high priest taken from among men, is 
ordained by men, in things pertaining to God, 
that he may offer both gifts and sacrifices for 
sins ; who can have compassion on the ignorant^ 
and on them that are out of the way, for that he 
himself also is compassed with infirmity. 

This then is our high priest : and this was. 
made so, not after the law of carnal command- 
ment, but ;after the power of an endless life ; 
for Aaron and his sons were made priests with- 
out an oath, but this with an oath by him that 
said unto him, the Lord sware, and will not re- 
pent, thou art a priest for ever aft^r the order 
of Melchisedec» 

17S Solomon's temtle 

By so much was Jesus made the surety of y 
better testament; and they truly were manv 
priests because they were not suffered to con- 
tinue by reason of death : but this man because 
he continueth ever, hath an unchangeable priest- 
hood. Wherefore he is able to save them to 
the uttermost that come to God by him, seeing 
he liveth to make intercession for them. 

For such an high priest became us, who is 
holy, harmless, undefiled, separate from sinners, 
and made higher than the heavens ; who need- 
eth not daily, as thote high priests to offer up 
sitcrifice, first for his own sins, and then for the 
sins of the people ; for this he did once, when 
he offered up himself; for the law makcth men 
high priests which have inlirmities ; but the 
word of an oath which was since the law, mji- 
keth the Son, who is consecrated for evermore. 

Now of the things which we have spoken, 
this is the sum : We have such an high priest, 
who is set down on the righthand of the throne 
of the majesty in the heavens : A minister ot 
the sanctuary, and of the new tabernacle which 
the Lord pitched, and not man. For every higli 
priest is ordained to offer sacrifices, wherefore 
it is of necessity ^that this man have somewhat 
also to offer. For if he were on earth, he 
should not be an high priest, seeing that there 
are priests that offer gifts according to the law : 
who serve unto the example and shadow of 
heavenly things, as Moses was admonished, when 
he was about to make the tabernacle. For «cc 

SflP.) I I Ai I/.! n. 1 70 

?aith he, that thou make all things according to 
the pattern shewed to thee in the mount. 

But Christ being come an high priest of good 
things to come, by a greater and more perfect 
tabernacle, that is to say, not of this building, 
neither by the blood of bulls and calves, but by 
his own blood he entered in once into the holy 
place, having obtained eternal redemption for us. 
For if the blood of goats, bulls, and ashes of an 
heifer sprinkhng the unclean, sanctifieth to the 
purifying of the flesh, how much more shall 
the blood of Christ, who through the eternal 
Spirit offered himself without spot to God, purge 
your conscience from dead works, to serve the 
living God. 

For Christ is not entered into the holy places 
made with hands, which are the figures of the 
true, but into heaven itself, now to appear in 
the presence of God for us. Nor yet tbat he 
should offer himself often, as the high priest en- 
tered into the holiest every year with the blood 
of others, for then must he often have suffered 
since the foundation of the world. But now 
once in the end of the world hath he appeared 
to put away sin by the sacrifice of himself. And 
as it is appointed unto men, once to die, and after 
this the judgment, so Chiist was once offered 
to bear the sins of many, and to them that look 
for him, shall he appear the second time, withy 
out sin untp salvation, Heb. iii. 1,2; chap, iv/ 
14__16; ch. v.1,2; ch. vii. 16 to28 ; ch.rii^. 
1 to 5 ; ch. ix. 11 to 28. 


Of the High Priest's going into the Holiest alone. 

As it was the privilege of the high priest to 
go into the holiest alone, so there was something 
of mystery also, of which I shall speak a little : 
There shall, says God, be no man in the taber- 
nacle of the congregation, when Aaron goeth in 
to make an atonement in the holy place, until he 
comes out, and has made an atonement for. him- 
self and for his household, and for all the congre- 
gation of Israel, Lev. xvi. 17, &c. 

The reason is, for that Christ is mediator 
alone ; he trod the wine-press alone ; and of the 
people there was none with him to help him 
there, Isa. Ix. 1, 3 ; 1 Tim. iii. 5. 

Of the people there was none to help him to 
bear his cross, or in the management of the first 
part of his priestly office : Why then should 
there be any to share with him in his executing 
of the second part thereof ? Besides, he that 
helps an intercessor must himself be innocent, 
or in favour, upon some grounds not depending 
on the worth of the intercession. But as to the 
intercession of Christ, who can come in to help 
upon the account of such innocency or worth ? 
Not the highest angel, for there is none such but 
one ; wherefore he must do that alone. Hence 
it is said, he went in alone, is there alone, and 
there intercedes alone. And i\m is manifest, nt^t 


only in the type, Aaron, but in the anti-typo, 
Christ Jesus, Heb. vi. 19, 20, ch. ix. 7 to 12, 
23, 24. 

I do not say, that there is no man in heaven 
but Jesus Christ ; but I say he is there to make 
intercession for us alone. Yea, the holy text 
says more. I go, saith Christ, to prepare a 
place for you ; and if I go and prepare a place 
for you, 1 will come again and take you to my- 
self, that where I am, there ye may be also, 
John xiv. 1 to 4. 

This text seems to insinuate, that Christ is in 
the holiest or highest heavens alone ; and that 
he there alone must be, until he has finished his 
work of intercession ; For not till then, he 
comes again to take us to himself. 

Let us grant Christ the pre-eminency in this, 
as also in all other things-, for he is interces- 
sor for his church, and makes it for them in the 
holiest alone. It is said, he is the light that no 
man can approach. 


Of the High Priest's going in thither hut once a 

As the high priest went into the holiest, when 
Ij^ thither wen*, alone, so to do that work, he 
went in thither but once a year. Thou shall 
not come at all times, saith God to him, into the 
holy place, within the veil, before the mercv- 


182 Solomon's temple 

seat, which is upon the ark, that thou die nto, 
Lev. xvi. 2. 

And as he was to go in thither but once a 
year, so not then neither, unless clothed and 
adorned with his Aaronical holy robes. Then 
he was to be clothed, as I hinted before, with 
the holy robes, the frontlet of gold upon his 
forehead, the names of the twelve tribes upon 
his breast, and the jingling bells upon the skirts 
of his garment ; nor would all this do, unless 
he went in thither with blood, Exod. xxviii ; 
Lev. xvi. 

Now, this once a year, the apostles take spe- 
cial notice of it, and make great use of it. 
Once a year, saith he, this high priest went in 
thither, once a year ; that is to shew, that Christ 
should once in the end of the world, go into 
heaven itself, to make intercession there for us. 
For by this word, year, he shews the term and 
time of the world is meant ; and by once in that 
year, he means once in the end of the world. 

Not, saith he, that he should offer himself 
(pften, as the high priest entered into the holy 
place every year, with the blood of others, for 
then must he often have suffered, since the 
foundation of the world. But now, once in the 
end of the world, hath he appeared to put away 
sin, by the sacrifice of himself, Heb. ix. , 

And having thus once offered his sacrifice 
without the veil, he is now gone into the holi- 
est, to perfect his work of mediation for us. 
Not into the holy places made with hands, which 
are tlie figure* of the true, but into heaven 


itseir ; now appearing in the presence of God 
for us. 

Now, if our Lord Jesus is gone indeed, now 
to appear in the presence of God, for us, and 
if this now, be the once-a-year, that the type 
speaks of, the once in the end of the world, 
as our apostle says : then it follows, that the 
people of God should all stand waiting for his 
benediction, that to them he shall bring with 
him, when he shall return from thence. Where- 
fore he adds, Christ was once offered to bury 
the sins of many ; and to them that look for him, 
shall he appear the second time, without sin un- 
to salvation. 

This therefore shews us the greatness of the 
work that Christ has to do at the right hand of 
God, for that he stays there so long. He ac- 
comphshed all the first part of his priesthood 
in less than forty years, if you take in the mak- 
ing of his holy garments and all ; but about this 
second part thereof, he has been above in heav- 
en, above sixteen hundred years, and yet has not 

This therefore calls for faith and patience in 
saints, and by this he also tries the world ; so that 
they in mocking manner begin to say already, 
where is the promise of his coming ? 2 Pet. iii. 
4. But I say again, we must look and wait. 

If the people waited for Zecharias, and won- 
dered that he stayed so long, because he stayed 
in the holy place somewhat longer than they ex- 
pected, no marvel, if the faith of the world 
about Christ's coming is fled and gone long ago ; 


1S4 Solomon's temple 

yea, and that the children also are put to wait, 
since a scripture little while doth prove so long ; 
for that which the apostle saith, yet a little while, 
doth prove to some to he a very longhttle, John 
xvi. ; Heb. X. 37. 

True, Zecharias had then to do with angels, 
and that made him stay so long. O, but Jesus is 
with God, before him, in his presence, talking 
with him, swallowed up in him, and with his glo- 
ry, and that is one cause he stays so long. He is 
there also pleading his blood for his tempted 
ones, and interceding for all his elect, and waits 
there till all his be fitted for, and ready to enter 
into glory : I say, he is there, and there must be 
till theh : and this is another reason why he doth 
stay, the time we count so \6ng. 

And indeed it is a wonder to me, that Jesus 
Christ our Lord should once think now he is 
there, of returning hither again, considering the 
ill-treatment he met with here before. But 
what will not love do ? Surely he would never 
touch the ground again, had he not a people 
here that cannot be made perfect, but by his 
coming to them. He also is jj^de judge of 
quick and dead, and will get him glory in the 
ruin of them that hate him. 

His people are as himself to him. Can a lov- 
ing husband abide to be always from a beloved 
spouse ? Besides, as I said, he is to pay the 
wicked off, for all their wickedness, and that in 
that very place where they have committed it. 
Wherefore the day appointed for this is set, and 
he will, and shall come quickly to do it. 


For, however the time may seem long to us, 
yet according to the reckoning of God, it is but 
a little while since he went into the holiest to in- 
tercede. A thousand years with the Lord is but 
as one day ; and after this manner of counting, 
he has not been gone yet full two days into the 
holiest. The Lord is not slack concerning his 
promise, as some men count slackness ; he will 
come quickly, and will not tarry, 2 Pet. iii ; Heb. 
X. 37. 


Of the Cherubims, and of their being placed over 
the Mercy Seat in the Inner Temple. 

There .were also cherubims in the most holy 
place, and they were set on high above the 
mercy seat. See 1 Kings vi. 23 — 28. 

1. These are called by the apostles, the cher- 
ubims of glory covering the mercy seat, Heb. 
ix. 5. 

2. These cherubims were figures of the 
angels of God, as in other places we have prov- 

3. It is said, these cherubims were made of 
image work, and that in such manner, as that 
they could, as some think, move their wings by 
art. Wherefore it is said, they stretched forth 
their wings ; the wings of the cherubims spread 
forth themselves, and that the cherubims spread 
their wings over the place of the ark, and the 



186 Solomon's temple 

staves thereof above, 1 Kings vi. 27 ; 2 Chrou. 
ii. 13, ch. v. 8. 

4. I read also of those cherubims, that they 
had chariots and wheels ; by which is taught 
us how ready and willing the angels are to fetch 
us when commanded, unto the paradise of God ; 
for these chariots were types of the bosoms ot 
the angels, and these wheels, of the quicknes> 
of their motion to come for us when sent. The 
chariots of God arc twenty thousand, even thou- 
sands of angels ; the Lord is among them, as in 
Sinai, in the holy place, 1 Chron. xx. 28 ; Ezek. 
xvi. 9, 15—19,28 ; 1 Kings vi. 17; Psal. Ixviii. 
17 ; 2 Kings ii. 11 ; Dan. ix. 20. 

5. What difterence, if any there is, between 
cherubims and seraphims, into that I shall not 
now enquire ; though I believe that there are 
as divers orders and degrees of angels in the 
heavens, as there are degrees and divers orders 
among men in the world. But that these cher- 
ubitfiis were figures of the holy angels, their be- 
ing tlius placed in the holy oracle, doth declare, 
for their dwelling place is heaven, though they 
for our sakes, are conversant to the world, 
Heb. i. 

6. It is said, that these cherubims in this holy 
place did stand upon their feet. To shew, 

1 . That th6 angels of heaven are not fallen 
frofn their stations, as the other angels are. 

2. To shew also, that they are always ready at 
God's bidding, to inn with swiftness to do his 

3. To shew also, that they shall c^itotinue in 


their station, being therein confirmed by Jesus 
Christ, by whom all things consist, Col. i. 

7. It is said, there faces were inward, looking 
one to another, yet withal, somewhat ascending ; 
to shew that the angels doth behold and wonder 
atthe mysteries of grace, as^it is displayed to us- 
ward from off the mercy sent. The faces of the 
cherubims shall look one to another ; towards 
the mercy seat shall the faces of the cherubims 
be, Exod. XXV. 20; 2 Chron. iii. 13 ; 1 Pet. i. 
12; Eph. iii. 10. 

1. Towards the mercy seat : they are desir- 
ous to see it, and how from thence (I say,) mer- 
cy doth look towards us. 

2. They look one towards another, to shew 
that they agree to rejoice in the salvation of our 
souls, Luke xv. 10. 

3. They are said to stand above the mercy- 
seat, (perhaps) to shew, that the angels have 
not need of those acts of mercy and forgive- 
ness, as we have, who stand below, and are sin- 
ners. They stand above it, they are holy. I 
do not say, that they have no need that the good- 
ness of God should be extended to them, for it 
is by that they have been, and are preserved ; 
but they need not be forgiven, for they have 
committed no iniquity. 

They stand there also with wings stretched 
out, to shew how ready, if need be, the angels 
are to come from heaven, to preach the gospel 
to the world, Luke ii. 9 — 14. 

4. It is said, in this their thus standing, theii 
wings did reach from wall to wall, from one sirlt 




188 Solomon's temple 

of this holy house to the other ; to shew, that 
all the angels within the boundaries of the heav- 
ens, with one consent, and one mind, are ready 
to come down to help, and serva^ and do for 
God's elect at his command. ^^Sff 

It is said also, that their wings a^stretched on 
.high, to shew, that they are delighted in those 
duties which are enjoined them by the high and 
lofty One, and not inclined, no, not to serve the 
saints, in their sensual or fleshly designs. It may 
be also to shew, that they are willing to take 
their flight from one end of the heaven to the 
other, to serve God and his church for good, 
Matt. xiii. 41, 49, ch. xxiv. 31, ch. xxv. 31, e 
Thess. i. 7, 8. 


Of the Figures that were upon the Wall of the 
Inner Temple. 

The wall of the inner temple, which was a 
type of heaven, was, I have already told you. 
ceiled with cedar from the bottom to top. Now, 
by the vision of Ezekiel, it is said, this wall was 
carved with cherubims and palm trees ; so that 
a palm tree was between a cherub, and every 
cherub had two faces ; so the face of a man was 
towards the palm tree on one side, and the face 
of a young lion towards the palrn tree on the 
other side. It was made through all the hous<r 
round about, from the ground to above the door. 


where the cherubims and palm trees were raade, 
Ezek. xh. 17—20. 

1. As to these cherubims and palm trees, I 
have already told you what I think them to be 
figures of.^fc^e cherubims are figures of the 
holy angels J*OTa the palm trees of upright ones. 
We therefore here are to discourse only of the 
placing of them in the heavens. 

2. Now you see the palm trees in the holiest 
are placed between a cherub, and a cherub, 
round about the house ; which methinks should 
be to signify, that the saints shall not there live 
by faith and hope, as here, but in the immediate 
enjoyment of God ; for to be placed between 
the cherubims, is to be placed v/here God 
dwells : for holy writ says plainly, he dwells 
between the cherubims ; even where, here it is 
said these palm trees, or upright ones are placed, 
1 Sam. iv. 4 ; 2 Kings xix. 15 ; 1 Chron xiii. 
6 ; Psal. Ixxx. 1 ; Isa. xxxvii. 16. 

The church on earth is called God's house, 
and he will dwell in it forever ; and heaven itself 
is called Gq4's house, and we shall dwell in it 
for ever, and that between the cherubims. This 
is more than grace ; this is grace and glory, glo- 
ry indeed. 

3. To dwell between the cherubims, may also 
be to shew, that there we shall be equal to the 
angels. Mark ; here is a palm tree and a cher- 
ub. Here we are a little lower, but there we 
shall not be a whit behind the very chief of 
them. A palm tree and a cherub, an upright one 
between the cherubs, will then be round abo» 


190 Solomon's temple 

the house ; we shall be placed in the same rank, 
neither can they die any more, for they arc 
equal to the angels, Luke xx. 36. 

4. The palm trees thus placed, may be also 
to shew us that the elect of God shall there 
take up the vacancies of the fallen angels : they 
for sin were cast down from the holy heav- 
ens, and we by grace shall be caught up thith- 
er, and be placed between a cherub and a cher- 
ub. When I say, their places, I do not mean 
the fickleness of that state, that they, for want 
of electing love, did stand in, while in glory ; 
for the heavens by the blood of Christ, is now 
to us become a purchased possession : where- 
fore, as we shall have their place in the heaven- 
ly kingdom, so by virtue of his redeeming blood, 
we shall there abide, and go no more out ; for 
by that means that kingdom will stand to us un- 
shaken, Heb. ix. 12, ch. xii. 22 — 28 ; Rev. iii. 

6. These palm trees, I say, seem to take their 
places, who for sin were cast from thence. The 
elect therefore take that place in -^possession, 
but a better crown forever. Thus Israel pos- 
sessed that of the Canaanites ; and David, Saul's 
kingdom ; and Matthias the apostleship of Judas, 
Acts i. 20—26, 

6. Nor were the habitations which the fallen 
angels lost, excepting that which was excepted 
before, at all inferior to theirs that stood ; for 
their captain and prince is called son oii the 
morning, for he was the anti-type there, I&a. xiv. 

sriKITUALIZEb. 191 

7. Thus you see they were placed from the 
ground up to above the door ; that is, from the 
lowest to the highest angel there. For as there 
are great saints and small ones in the church on 
earth, so there are angels of divers degrees in 
heaven, some greater than others ; but the small- 
est saint, when he gets to heaven, shall have an 
angels dignity, an angels place ; from the ground 
you find a palm tree between a cherub and a 

And every cherub had two faces : so here. 
But I read in chap, x, that they had four faces a- 
piece ; the first, was a face of a cherubim ; the 
second, the face of a man ; the third, the face 
of a lion ; and the fourth, the face of an eagle. 

They had two faces a-piece, not to shew that 
they were of a double heart, for their appear- 
ance and themselves was the same, and they 
went every one straight forward, Ezek. x. 22. 

These two faces then was to shew here the 
quickness of their apprehension, and their ter- 
ri4)leness to execute the mind of God. The face 
of man, signifies them mastei^ of reason ; the 
face of a lion, the terribleness of their pres- 
ence, 1 Cor. xiii. 12 ; Judges xiii. 6. 

In another place I read of their wheels ; yea 
that themselves, their whole bodies, their backs, 
their hands, their wings, and their wheels were 
full of eyes round about, Ezek. i. 18, ch. x. 12. 

And this is to shew us how knowing and quick- 
sighted they are in all providences and dark dis- 
pensations, and how nimble in apprehending the 
mischievous designs of the enemies of God's 

192 Solomon's temple 

church, and so how able they are to undermine 
them ; and forasmuch also as they have the face 
of a lion, we by that are shewed how full of 
power they are to kill and to destroy, when God 
says, go forth and do so. 

Now with these we must dwell and co-habit, 
a palm tree and a cherub ; a palm tree and a 
cherub must be from the ground to above the 
door, round about the house, the heavens. 

So that the face of a man was towards the 
palm tree on the one side, and the face of a 
young lion towards the palm tree on the other 

By these two faces may be also shewed, that 
we in the heavens shall have glory sufficient to 
familiarize us to the angels. Their lion-hke looks, 
with which they used to fright the biggest saint 
on earth, as you have it, Gen. xxxii. 30, Judges 
xiii. 22, shall then be accompanied with the fa- 
mihar looks of a man. Then angels and men 
shall be fellows, and have to do with each as 

Thus you see something of that little 1 have 
found in the temple of God. 


ii III pier page 

1. Where the Temple was built - 13 

2. Who built the Temple - - 14 

3. How the Temple was built - 15 

4. Of what the Temple was built - 16 

5. Who was to fell those Trees, and to 

dig those Stones with which Solo- 
mon built the Temple - - 17 

6. In what Condition the Timber and 

Stones were, when brought to be 
laid in the building of the Temple 20 

7. Of the Foundation of the Temple 22 

8. Of the Richness of the Stones which 

were laid for the Foundation of the 
Temple - - - 23 

9. Which Way the Face or Front of the 

Temple stood - - 26 

10. Of the Courts of the Temple - 28 
H. Of the great Brazen Altar that stood 

in the Inner Court of the Temple 31 

12. Of the Pillars which were before the 

Porch of the Temple - - 34 

13. Of the Height of the Pillars, &c. - 36 

14. Of the Chapiters of the Pillars of the 

Temple ... 38 

15. Of the Pomegranates adjoining to the 

Nets on the Chapiters - - 39 

16. Of the Chains that were upon these 

Pillars that stood before the Temple ' 


17. Of the Lilly-work, &c. - - 43 

18. Of the Fashion of the Temple '- 45 

19. Of the outward Glory of the Temple 48 

20. Of the Porch of the Temple - 50 

21. Of the Ornaments of the Porch of the 

Temple - - - 53 

22. Of the Ascent by which they went up 

into the Porch of Temple - 55 

23. Of the Gate ofthe Porch of the Temple 57 

24. Of the Pinnacles of the Temple - 69 

25. Of the Porters of the Temple - 60 

26. Of the Charge of the Porters of the 

Temple more particularly - 62 

27. Of the Doors of the Temple - 64 

28. Of the Leaves of the Gate of the 

Temple - - - 66 

29. What the Doors of the Temple were 

made of - - - 68 

30. How the Doors of the Temple were 

adorned - - - 70 

31. Of the Wall of the Temple - 74 

32. Of the garnishing ofthe Temple wilh 

precious Stones - - 77 

33. Of the Windows of the Temple - 79 

34. Of the Chambers of the Temple - 80 

35. Of the Stairs by which they went up 

into the Chambers of the Temple 83 

36. Of the Molten-Sea which was in the 

Temple - - - 86 

37. Upon what the Molten-Sea stood in 

the Temple - - 88 

38. Of the Lavers of the Temple - 91 

39. Of the Table in the Temple - 94 


40» Of the Instruments wherewith the Sac- 
rifices were slain, and of the Four 
Tables they were laid on in the 
Temple - - - 96 

41. Of the Candlesticks of the Temple 100 

42. Of the Lamps belonging to th*e Can- 

dlesticks of the Temple - 102 

43. Of the Shew-bread on the Golden 

Table in the Temple - - 104 

44. Of the Snuffers belonging to the Can- 

dlesticks and Lamps of the Temple 106 

45. Of the Snuff-dishes that were with 

the Snuffers of the Temple - 109 

46. Of the Golden Tongs belonging to 

the Temple - - - 112 

47. Of the Altar of Incense in the Temple 115 

48. Of the Golden Censers belonging to 

the Temple - - 118 

49. Of the Golden Spoons of the Temple 1 22 

50. Of the Bowls and Basons belonging 

to the Temple - - 125 

51. Of the Flaggons and Cups of the 

Temple - - - 129 

52. Of the Chargers of the Temple 131 

53. Of the Goings out of the Temple 134 

54. Of the Singers belonging to the 

Temple - - - 137 

55. Of the Union of the Holy and Most 

Holy Temple - - 141 

56. Of the Hohest or Inner-Temple - 143 

57. Of the Veil of the Temple - 146 

58. Of the Doors of the Inner-Temple 148 


59. Of the Golden Nails of the Inner 

Temple - - - 152 

CO. Of the Floor and Walls of the inner 

Temple - - - 154 

61. Of the Ark of the Covenant which 

was placed in the Inner-Temple 1 58 

62. Of the placing of the Ark in the Ho- 

liest or Inner Temple - 161 

63. Of the Mercy-Seat, kc. - 167 

64. Of the Living Waters of the Inner- , 

Temple - - - ITc 

65. Of the Chains which were in the 

Oracle or Inner-Temple - K 

66. Of the High Priest and of his Office 

in the Inner-Temple - !*<> 

67. Of the High Priest's going into the 
Holiest alone - - - 1 CO 

68. Of the High Priest's going in thither 

but once a Year - - 1 "'• 1 

69. Of the Cherubims, and of their being 

placed over the Mercy-Seat in the 
Inner-Temple - - 1^- 

70. Of the Figures that were upon the 

Walls of the Inner-Temple - l^'^'